The Book of
AMOS
Author: Amos
Date: 760–750 B.C.
Theme: The Judgment of God Is About to Fall on Israel
Key Words: Judgment, Righteousness, Justice
Author. Amos, whose name means “Burden-Bearer,” was a native of the small town of Tekoa in the Judean hills, about 16 kilometers (10 miles) south of Jerusalem. He is the first of the so-called “writing prophets” of the eighth century B.C. The others include Hosea to Israel, and Micah and Isaiah to Judah. Amos disclaimed training as a professional prophet, admitting he was a shepherd and one who tended sycamore-fig trees. In spite of his nonprofessional background, Amos was called to deliver God’s message to the northern kingdom of Israel.
Date. Amos prophesied during the reigns of Uzziah of Judah (792–740 B.C.) and Jeroboam II of Israel (793–753 B.C.). His ministry was between 760 and 750 B.C. and seems to have occupied less than two years.
Background. The middle of the eighth century B.C. was a time of great prosperity for both Israel and Judah. Under Jeroboam, Israel had again gained control of the international trade routes—the King’s Highway through Transjordan, and the Way of the Sea through the Jezreel Valley and along the coastal plain. According to 2 Kings 14:25, he restored the borders of Israel from Lebo Hamath (in the north) to the Sea of the Arabah (the Dead Sea in the south). Judah, under Uzziah, regained Elath (the seaport on the Gulf of Aqaba), and expanded to the southwest at the expense of the Philistines. Israel and Judah had reached new political and military heights, but the religious situation was at an all-time low. Idolatry was rampant; the rich were living in luxury while the poor were oppressed; there was widespread immorality; and the judicial system was corrupt. The people interpreted their prosperity as a sign of God’s blessing on them. Amos’s task was to deliver the message that God was displeased with the nation. His patience was exhausted. Punishment was inevitable. The nation would be destroyed unless there was a change of heart—a change that would “let justice run down like water, and righteousness like a mighty stream” (5:24).
Content. The Book of Amos is basically a message of judgment: judgment on the nations, oracles and visions of divine judgment on Israel. The central theme of the book is that the people of Israel have broken their covenant with God. As a result, God’s punishment of their sin will be severe. Amos begins with a series of indictments against the seven neighbors of Israel, including Judah, and then he indicts Israel, too (1:3–2:16). Each foreign nation is to be punished for specific offenses either against Israel or some other nation. This judgment on the nations teaches us that God is a universal Monarch. All nations are under His control. They must answer to Him for their mistreatment of other nations and peoples. Israel and Judah, however, will be punished because they have broken their covenant with God. The next section (3:1–6:14) is a series of three oracles or sermons directed against Israel. These include the threat of exile. A third section (7:1–9:10) is a series of five visions of judgment, in two of which God withdraws. Finally, Amos promises restoration for Israel (9:11–15).
Literary Features. Even though Amos downplays his professional training, his style suggests a well-educated person. He skillfully uses puns or wordplays. In 8:1, 2, for example, the Hebrew word for “summer fruit” sounds similar to the word for “end.” Like summer fruit, Israel is ripe for harvest. The geographical-psychological approach in the judgment of the nations (1:3–2:16) is another indication of literary craftsmanship. Beginning with the nations on the four corners (Damascus, Gaza, Tyre and Edom), Amos crosses the land twice and draws the circle ever tighter with Ammon, Moab, and Judah. He uses a literary method known as graduated numbers or numerical parallelism: “For three transgressions ... and for four” (see, for example, 1:3, 6, 9). This numerical system suggests the meaning, “For enough transgressions ... for more than enough.” Similar uses of graduated numerals are found in Proverbs 6:16; 30:15, 18, 21, 29; Micah 5:5.
Amos uses the messenger style of speech, indicating he is speaking in the name of another: “Thus says the LORD” (1:3, 6) or “Hear this word” (3:1; 4:1; 5:1). Amos sings a funeral dirge for Israel in anticipation of her demise (5:1, 2). He uses many metaphors from the country life he knew as a shepherd and farmer (1:3; 2:13; 3:12; 4:1; 9:9). Amos has the ability to develop a series of sayings into a powerful climax: the oracles against the nations (1:3–2:10), the recitation of calamities leading to God’s visitation (4:6–12), and the visions that move from God’s forbearance to His judgment (7:1–19; 8:1–3).
Personal Application. Amos stresses that righteousness and justice are essential to a healthy society. Religion is more than observing feast days and holding sacred assemblies; true religion demands righteous living. The way a man treats his neighbor reveals his relationship with God. Jesus said the greatest commandment is to love God. The second is to love our neighbor as ourselves. This is the message of Amos. This is the message needed today. We also are living in a prosperous, materialistic society. Because we are prosperous, we may also deceive ourselves into believing that we have God’s blessing on us. The tendency to give God material goods and believe we have satisfied Him is ever with us. Material prosperity often leads to religious and moral corruption. Observation of external rites is not enough. God demands our obedience—a heartfelt attitude that issues in action to meet the needs of our fellow human beings.
Christ Revealed. There are no direct references to Christ in Amos. No typology is present either. There does seem to be an allusion, however, to Amos 1:9, 10 in Jesus’ statement in Matthew 11:21, 22. Amos speaks of the judgment to come upon Tyre. Jesus says that if the mighty works performed in Chorazin and Bethsaida “had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.” One other concept from Amos is picked up by John in Revelation. Amos speaks of God’s prophets as servants and says that God does nothing without revealing His plan to His servants the prophets (Amos 3:7). John speaks about the sounding of the seventh trumpet when the “mystery of God would be finished, as He declared to His servants the prophets” (Rev. 10:7).
The Holy Spirit at Work. The work of the Holy Spirit is not mentioned specifically in Amos. The process of inspiring the prophet and revealing God’s message is usually attributed by other prophets to the Spirit (see Is. 48:16; Ezek. 3:24; Mic. 3:8). As is the case in most of the prophets, it is almost impossible to draw a distinction between the Lord and His Spirit. Amos does not happen to mention the Spirit in his work, but those activities ascribed to the Spirit by other prophets are present in Amos.
Jack W. Hayford, Spirit Filled Life Study Bible
AMOS
Author: Amos
Date: 760–750 B.C.
Theme: The Judgment of God Is About to Fall on Israel
Key Words: Judgment, Righteousness, Justice
Author. Amos, whose name means “Burden-Bearer,” was a native of the small town of Tekoa in the Judean hills, about 16 kilometers (10 miles) south of Jerusalem. He is the first of the so-called “writing prophets” of the eighth century B.C. The others include Hosea to Israel, and Micah and Isaiah to Judah. Amos disclaimed training as a professional prophet, admitting he was a shepherd and one who tended sycamore-fig trees. In spite of his nonprofessional background, Amos was called to deliver God’s message to the northern kingdom of Israel.
Date. Amos prophesied during the reigns of Uzziah of Judah (792–740 B.C.) and Jeroboam II of Israel (793–753 B.C.). His ministry was between 760 and 750 B.C. and seems to have occupied less than two years.
Background. The middle of the eighth century B.C. was a time of great prosperity for both Israel and Judah. Under Jeroboam, Israel had again gained control of the international trade routes—the King’s Highway through Transjordan, and the Way of the Sea through the Jezreel Valley and along the coastal plain. According to 2 Kings 14:25, he restored the borders of Israel from Lebo Hamath (in the north) to the Sea of the Arabah (the Dead Sea in the south). Judah, under Uzziah, regained Elath (the seaport on the Gulf of Aqaba), and expanded to the southwest at the expense of the Philistines. Israel and Judah had reached new political and military heights, but the religious situation was at an all-time low. Idolatry was rampant; the rich were living in luxury while the poor were oppressed; there was widespread immorality; and the judicial system was corrupt. The people interpreted their prosperity as a sign of God’s blessing on them. Amos’s task was to deliver the message that God was displeased with the nation. His patience was exhausted. Punishment was inevitable. The nation would be destroyed unless there was a change of heart—a change that would “let justice run down like water, and righteousness like a mighty stream” (5:24).
Content. The Book of Amos is basically a message of judgment: judgment on the nations, oracles and visions of divine judgment on Israel. The central theme of the book is that the people of Israel have broken their covenant with God. As a result, God’s punishment of their sin will be severe. Amos begins with a series of indictments against the seven neighbors of Israel, including Judah, and then he indicts Israel, too (1:3–2:16). Each foreign nation is to be punished for specific offenses either against Israel or some other nation. This judgment on the nations teaches us that God is a universal Monarch. All nations are under His control. They must answer to Him for their mistreatment of other nations and peoples. Israel and Judah, however, will be punished because they have broken their covenant with God. The next section (3:1–6:14) is a series of three oracles or sermons directed against Israel. These include the threat of exile. A third section (7:1–9:10) is a series of five visions of judgment, in two of which God withdraws. Finally, Amos promises restoration for Israel (9:11–15).
Literary Features. Even though Amos downplays his professional training, his style suggests a well-educated person. He skillfully uses puns or wordplays. In 8:1, 2, for example, the Hebrew word for “summer fruit” sounds similar to the word for “end.” Like summer fruit, Israel is ripe for harvest. The geographical-psychological approach in the judgment of the nations (1:3–2:16) is another indication of literary craftsmanship. Beginning with the nations on the four corners (Damascus, Gaza, Tyre and Edom), Amos crosses the land twice and draws the circle ever tighter with Ammon, Moab, and Judah. He uses a literary method known as graduated numbers or numerical parallelism: “For three transgressions ... and for four” (see, for example, 1:3, 6, 9). This numerical system suggests the meaning, “For enough transgressions ... for more than enough.” Similar uses of graduated numerals are found in Proverbs 6:16; 30:15, 18, 21, 29; Micah 5:5.
Amos uses the messenger style of speech, indicating he is speaking in the name of another: “Thus says the LORD” (1:3, 6) or “Hear this word” (3:1; 4:1; 5:1). Amos sings a funeral dirge for Israel in anticipation of her demise (5:1, 2). He uses many metaphors from the country life he knew as a shepherd and farmer (1:3; 2:13; 3:12; 4:1; 9:9). Amos has the ability to develop a series of sayings into a powerful climax: the oracles against the nations (1:3–2:10), the recitation of calamities leading to God’s visitation (4:6–12), and the visions that move from God’s forbearance to His judgment (7:1–19; 8:1–3).
Personal Application. Amos stresses that righteousness and justice are essential to a healthy society. Religion is more than observing feast days and holding sacred assemblies; true religion demands righteous living. The way a man treats his neighbor reveals his relationship with God. Jesus said the greatest commandment is to love God. The second is to love our neighbor as ourselves. This is the message of Amos. This is the message needed today. We also are living in a prosperous, materialistic society. Because we are prosperous, we may also deceive ourselves into believing that we have God’s blessing on us. The tendency to give God material goods and believe we have satisfied Him is ever with us. Material prosperity often leads to religious and moral corruption. Observation of external rites is not enough. God demands our obedience—a heartfelt attitude that issues in action to meet the needs of our fellow human beings.
Christ Revealed. There are no direct references to Christ in Amos. No typology is present either. There does seem to be an allusion, however, to Amos 1:9, 10 in Jesus’ statement in Matthew 11:21, 22. Amos speaks of the judgment to come upon Tyre. Jesus says that if the mighty works performed in Chorazin and Bethsaida “had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.” One other concept from Amos is picked up by John in Revelation. Amos speaks of God’s prophets as servants and says that God does nothing without revealing His plan to His servants the prophets (Amos 3:7). John speaks about the sounding of the seventh trumpet when the “mystery of God would be finished, as He declared to His servants the prophets” (Rev. 10:7).
The Holy Spirit at Work. The work of the Holy Spirit is not mentioned specifically in Amos. The process of inspiring the prophet and revealing God’s message is usually attributed by other prophets to the Spirit (see Is. 48:16; Ezek. 3:24; Mic. 3:8). As is the case in most of the prophets, it is almost impossible to draw a distinction between the Lord and His Spirit. Amos does not happen to mention the Spirit in his work, but those activities ascribed to the Spirit by other prophets are present in Amos.
Jack W. Hayford, Spirit Filled Life Study Bible
