Seek Me and Live, Sunday, May 17, 2026

Amos 5 speaks into a season of strength that hides a fatal sickness. The borders hold. The sanctuaries fill. The songs get louder. God, however, sings a funeral over a people already spiritually dead. The funeral song names Israel “virgin,” not to flatter, but to expose how a pure calling has been betrayed. God then breaks in with an invitation that sounds like defibrillation: “Come back to me and live.” The call lands where the sickness lives. Bethel and Gilgal still boom with activity, but the sanctuary has become the obstacle. The rituals point to God, yet the people cling to an idea of God while ignoring the Living One. Identity religion wears covenant clothes and then tramples the poor.

Verse 15 puts the test on the table. God ties love for him to love for neighbor. “Hate evil and love what is good. Turn your courts into true halls of justice.” Israel’s claim to know God must show up where truth gets priced, where rent gets set, where the weak get heard. Justice is not a social fad. It is what a covenant people smell like.

God then blanks the soundboard. “I hate all your show and pretense.” The problem is not the liturgy or the lyrics. The problem is the hands. The same hands lifted in praise have been on the scale and in the bribe. Worship without righteousness does not rise. It is just noise. So Amos draws a line that English often blurs. Mishpat is the active, restorative exercise of justice. Seneca is covenant righteousness, the right ordering of life with God and neighbor. Justice rolls where righteousness runs underground. “Let justice roll on like a river, righteousness like a never-failing stream” is not a program. It is a people transformed by the God they praise.

The day of the Lord then flips the presumption. Israel expects light. God promises darkness. Grace does not lower the bar. Grace raises the stakes. “You only have I known… therefore I will punish you.” Covenant nearness heightens accountability.

Jesus answers the ache that Amos exposes. Israel cannot generate Seneca from within. Jesus arrives as true Israel, loving the Father wholly and the neighbor concretely, identifying with the poor, bearing the day of darkness himself. The cross concentrates judgment on the faithful Israelite so the blessings of the covenant can run to those united to him. The Spirit now forms a new people not by ethnicity or party, but by union with the One who is Mishpat and Seneca. Amos 5 refuses to make God safe. Yet the invitation still stands. Seek the Lord and live. Do not trade the Living God for an apparatus that props up a cause. Seek him, and find grace that not only forgives, but makes new.

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Key Takeaways

• 1. Seeking God looks like justice Real pursuit of God shows up where life is costly and public, not just where it is sung and said. Love for God cannot be split from love for neighbor, especially in the courts, contracts, and streets. The test is simple and searching: hate evil, love good, and turn public places into true halls of justice. That is covenant love with a spine. [05:33]
• 2. Worship without righteousness is noise Songs do not sanctify hands that squeeze the weak. God does not fault the chord chart; he faults the character. When the same life exploits on Monday and exalts on Sunday, heaven calls it “noise,” not praise. God wants a flood of justice, not a soundtrack for hypocrisy. [11:15]
• 3. Grace intensifies covenant accountability Covenant status is not a shield from judgment; it is the basis for it. The day of the Lord exposes presumption by turning expected light into darkness. Being known by God means being measured by his character. Grace does not license drift; it draws people into holy responsibility. [16:42]
• 4. Sanctuaries can block the Living God Religious spaces can become sophisticated substitutes for God himself. Bethel and Gilgal still bustle while hearts go cold and neighbors get crushed. The signpost cannot be treated like the destination. God still says, “Come back to me and live.” [06:46]
• 5. Jesus forms a covenant-shaped people Jesus stands as true Israel, bearing the darkness and embodying perfect covenant fidelity. His cross is judgment endured; his resurrection is righteousness unleashed. By his Spirit, union with him creates a people who actually look like their God, where Mishpat and Seneca stop being slogans and start becoming a culture. [18:55]

Youtube Chapters

• [00:00] - Welcome
• [00:22] - Prosperity under Jeroboam II
• [01:25] - Let justice roll like a river
• [03:10] - Funeral song and call to return
• [04:41] - The Lord crushes corrupt strength
• [05:33] - Hate evil, love good, do justice
• [06:26] - Sanctuaries thriving, hearts dead
• [07:26] - Justice as covenant proof
• [10:30] - The Day of the Lord is dark
• [11:15] - Away with your noisy songs
• [12:23] - Mishpat and Seneca unpacked
• [13:35] - Covenant claims and civil rights
• [18:55] - Jesus as true Israel
• [20:56] - Seek me and live today

Bible Reading
Amos 5:14-15, 21-24 (ESV)
14 Seek good, and not evil, that you may live; and so the Lord, the God of hosts, will be with you, as you have said. 15 Hate evil, and love good, and establish justice in the gate; it may be that the Lord, the God of hosts, will be gracious to the remnant of Joseph.
21 I hate, I despise your feasts, and I take no delight in your solemn assemblies. 22 Even though you offer me your burnt offerings and grain offerings, I will not accept them; and the peace offerings of your fattened animals, I will not look upon them. 23 Take away from me the noise of your songs; to the melody of your harps I will not listen. 24 But let justice roll down like waters, and righteousness like an ever-flowing stream.

Amos 3:2 (ESV)
You only have I known of all the families of the earth; therefore I will punish you for all your iniquities.

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Observation questions

1. In Amos 5:1-3, God sings a funeral song over Israel even though they are still outwardly prosperous and religious. What specific actions or attitudes does He say reveal their spiritual death?
2. What does God command Israel to do in Amos 5:14-15, and what does He promise if they obey?
3. According to Amos 5:21-24, why does God reject Israel’s worship despite their religious rituals? What does He demand instead?
4. The sermon mentions that sanctuaries like Bethel and Gilgal became obstacles to true worship. How does the passage describe this tension between religious activity and genuine relationship with God? [06:26]

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Interpretation questions

1. Why does God connect Israel’s love for Him with their treatment of the poor and vulnerable in Amos 5:11-15? How does this challenge common assumptions about what it means to “seek God”?
2. Amos 5:24 contrasts “noisy songs” with “justice rolling like a river.” What does this reveal about the relationship between worship, justice, and righteousness in God’s eyes?
3. In Amos 3:2, God says, “You only have I known… therefore I will punish you.” How does covenant relationship with God heighten accountability rather than diminish it?
4. The sermon distinguishes mishpat (justice) and tzedakah (righteousness). How do these terms work together to define a covenant-shaped life? [12:23]

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Application questions

1. The passage warns against separating worship from justice. Where might your own life reflect a disconnect between Sunday worship and daily treatment of others (e.g., workplace fairness, advocacy for the marginalized, or financial generosity)?
2. “Sanctuaries can block the Living God” when religious routines replace relationship. What habits, traditions, or spaces in your spiritual life might unintentionally distract you from encountering God Himself? [06:46]
3. Amos ties covenant faithfulness to “turning courts into halls of justice.” What practical step could you take this week to advocate for fairness in your community (e.g., supporting a local ministry, addressing a systemic injustice, or listening to someone marginalized)?
4. The sermon states, “Grace intensifies covenant accountability.” How does this truth challenge the idea that God’s forgiveness permits complacency? Where might you need to repent of using grace as an excuse for avoiding holiness? [16:42]
5. “Worship without righteousness is noise.” How could you prepare your heart before Sunday gatherings to ensure your worship aligns with a life pursuing justice and integrity?
6. The sermon warns against reducing faith to “identity religion.” In what areas (politics, culture, community) do you most struggle to prioritize Christ’s character over your own group’s values? How can you recenter on Him? [20:21]