V
THE BOOK OF AMOS PART I
Amos 1:1-2:16
Amos, the author of the book by his name, was a native of Tekoa, a herdsman and a dresser of sycomore trees. He was not educated for a prophet but was called by the Lord from his rural employment to bear his message to the Northern Kingdom ([Amo 1:1]; [Amo 7:14]).
Tekoa, the home of Amos, was a city about twelve miles south of Jerusalem, six miles south of Bethlehem, built for defense by Rehoboam ([ 2Ch 11:5-6]). It was situated on an eminence, beyond which (south) there was no village, not even crude cottages or huts. Such is the vast wilderness which stretches to the Red Sea and the borders of the Persians, Ethiopians, and Indians. The country is a dry, sandy soil and full of shepherds that make amends for the barrenness of the land by the multitude of their flocks. Its elevation gave it a wide prospect. On the west is seen the sweep of the range from Mizpah to Hebron; on the east, the wilderness of Judah; on the north, Bethlehem; to the right, in the bottom of a wild ravine, is the cave of Adullam. Farther down, on the shores of the Dead Sea, are "the cliffs of the wild goats," from whose side springs the fountain of Engedi. Beyond the Dead Sea is the wall-like ridge of Moab, and to the south, the ruddy-tinted mountains of Edom. Now a mournful and solitary silence broods over that wonderful panorama. Tekoa now lies in ruins covering four or five acres, without building sufficient to shade a man from the scorching sun. Such was the surroundings of the boy, Amos, who used the geographical peculiarities of his native land with telling effect in his prophecies.
The date of his prophecy is given in Amos I: I: "In the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake." This was early in the eighth century B.C., or about 760 B.C., but the date cannot be fixed with exactness. The earthquake referred to is mentioned in only one other place ([ Zec 14:5]), and from this the exact date cannot be ascertained.
The occasion of these prophecies is found in the history of the times in which he wrote. It was when Israel and Judah both enjoyed great prosperity and there was much indulgence in the luxuries of wealth by the upper classes while the poor were suffering from their extreme poverty. The moral condition of the people was terrible. Crime was perverted, and almost every form of iniquity abounded in the land. The nations round about were also corrupt and Judah had turned away from the law of Jehovah. There was enough in the vision of Amos from his lofty position at Tekoa to stir his righteous soul into an outburst of denunciation. Such was the occasion of his prophecy.
The canonicity of the book of Amos is abundantly supported by both Jewish and Christian writers.
The force, beauty, and freshness of the images freely employed by Amos are very evident. Oratorical in style, graphic in description, powerful in thought, observation, and expression he exhibits a wonderful natural ability. The very simplicity of his language makes it impressive. In simple, unadorned eloquence, in structural regularity, in natural vigor, and in loftiness of thought, Amos reaches a well-grounded eminence, and the author of such writings was in no wise behind the very chiefest of the prophets. His prophecy is after the model of a well-ordered discourse.
The second verse gives his text: "Jehovah will roar from Zion, and utter his voice from Jerusalem; and the pastures of the shepherds shall mourn, and the top of Carmel shall wither." It is taken from [ Joe 3:16] and indicates the denunciatory nature of his message.
The outline is simple in its general features. There are three main divisions and a conclusion.
Introduction
1. Title, author, and date ([Amo 1:1])
2. The text and subject ([Amo 1:2])
I. Denunciations of the nations ( Amos 1:3-2:16)
1. Syria ([Amo 1:3-5])
2. Philistia ([Amo 1:6-8])
3. Phoenicia ([Amo 1:9-10])
4. Edom ([Amo 1:11-12])
5. Ammon ([Amo 1:13-15])
6. Moab ([Amo 2:1-3])
7. Judah ([Amo 2:4-5])
8. Israel ([Amo 2:6-16])
II. Proclamations to Israel (Amos 3-6)
1. Jehovah’s verdict and sentence ( Amos 3)
2. Jehovah’s indictment and summons ( Amos 4)
3. Jehovah’s judgment and woe ( Amos 5-6)
III. Revelations for all ( Amos 7:1-9:10)
1. The locusts – judgment threatened and restrained ([Amo 7:1-3])
2. The fire – judgment threatened and restrained ([Amo 7:4-6])
3. The plumb line – judgment determined ([Amo 7:7-9])
4. Historical interlude – conflict with Amaziah ([Amo 7:10-17])
5. The basket of fruit – judgment imminent ([Amo 8:1-14])
6. Jehovah himself – judgment executed ([Amo 9:1-10]) Conclusion – restoration ([Amo 9:11-15])
The subject of the prophecy of Amos is judgment, or national accountability. This is indicated by his text: "Jehovah will roar from Zion," which means that God would soon spread terror, like wild beasts when they roar, or that he would soon display his power in executing judgment. The next clause of the text is a parallel thought in which the figure is extended. At the sound of God’s voice all nature withers.
"For three transgressions . . . yea, for four," introducing the denunciations of the nations, is a favorite phrase of the prophet used, not to express a definite number of transgressions, but means many, or multiplied transgressions, a definite number being put for an indefinite number. (See [ Job 5:19] for a parallel case.)
Fire is used in these several denunciations to symbolize all the severities of war (see [ Num 21:28]), and as an emblem of God’s wrath (see [ Deu 32:22]). However, in some instances here it has a literal fulfilment in the devouring flame itself.
The charge here brought against Syria is that they threshed Gilead with threshing instruments of iron, the account of which we find in [ 2Ki 10:32-33]; [ 2Ki 13:3-7]. The judgment here denounced with the destruction of their city and the captivity of the people, which was fulfilled when Tiglath-pileser took Damascus, carried the people captive to Kir, and slew Rezen, the king ([ 2Ki 16:9]).
The charge preferred against Philistia was that she had carried captive the whole people, meaning that neither age nor sex was spared ([ 2Ch 21:16]; [ 2Ch 28:18]), and delivered them over to Edom. The judgment denounced was the complete destruction of the Philistines, which was fulfilled at different times and by different parties. Gaza was taken by Sennacherib, by Pharaoh-Necho, and by Alexander the Great. Ashdod was taken by Uzziah, by Sargon’s chief, Tartan, and by Psammetichus, king of Egypt, and finally destroyed by the Maccabees ([1Ma 5:68]; [1Ma 10:77-84]; [1Ma 11:4]). Ashkelon was taken by Sennacherib who also took Ekron. There seems to have been a more distinct fulfilment of the prophecies relating to these cities by Hezekiah ([ 2Ki 18:8]; [ Isa 14:29]). The remnant of the Philistines perished at the hands of the Assyrians ( Isa. 20).
The charge against Phoenicia (Tyre) was that they had delivered up all their captives to Edom and had disregarded the brotherly covenant made by Hiram with David and Solomon. The judgment denounced was Tyre’s destruction, which was fulfilled in the thirteen years’ siege by Nebuchadnezzar and its final and complete destruction by Alexander the Great.
The charge preferred against Edom was that of his perpetual hatred against his brother, Jacob, and consequent pursuit of Israel without pity. The judgment denounced was a fire upon Teman and Bozrah, the two principal cities of Edom. This was fulfilled by Nebuchadnezzar when he captured these cities and invaded Egypt.
The charge preferred against Ammon was her cruelty to the people of Gilead, which occurred, perhaps, in connection with the cruelties perpetrated by Hazael, king of Syria ([ 2Ki 8:12]; [ 2Ki 10:33]; cf. [ 2Ki 15:16] and [ Hos 13:16]). The punishment denounced upon Ammon was the destruction of Rabbah and the captivity of their king, perhaps meaning their god, Molech. This prophecy was fulfilled when the city was taken by Nebuchadnezzar, either at the time of the destruction of Jerusalem, or in the course of his Egyptian invasion.
The charge preferred against Moab was that "he burned the bones of the king of Edom into lime," which was done, doubtless, in connection with Israel or Judah, and may have been when the Edomites joined Jehoram and Jehoshaphat in the league against Mesha, the king of Moab ([ 2Ki 3:7]; [ 2Ki 3:9]). There is a Jewish tradition that after this war the Moabites, in revenge for assistance which the king of Edom had given to the Israelites, dug up and dishonored his bones. This sacrilegious act was meant to redound to the disgrace of Israel. Hence this prophecy against Moab. The judgment denounced was that Moab should be destroyed, which was fulfilled when Nebuchadnezzar conquered this country ([ Jer 27:3]; [ Jer 27:6]).
The charge preferred against Judah was that he had rejected the law of Jehovah, and had not kept his statutes; that their lies had caused them to err, after which their fathers had walked. The judgment denounced in this case was that Jerusalem should be destroyed, which was literally fulfilled by Nebuzaradan, the captain of Nebuchadnezzar’s guard ([ 2Ki 25:8-12]). [Amo 2:4] shows that Judah was already in ’possession of God’s law but had broken his statutes. This refutes the radical theory as to the date of the writing of the Pentateuch. The charge preferred against Israel was fourfold: (1) injustice; (2) hardness of heart toward the poor; (3) incest; (4) luxury combined with idolatry. The judgment denounced here against Israel was the severest oppression and the most degrading captivity, which found fulfilment in the captivity wrought by Shalmaneser, king of Assyria ([ 2Ki 17:6]).
The prophet in this connection cites several incidents in the history of Israel which should have taught them that God was their defender and preserver when they humbled themselves before him and kept his law. These examples are: (1) the destruction of the Amorites; (2) their deliverance from Egypt and forty years in the wilderness; (3) God gave them prophets and Nazarites of their own sons to instruct and lead them in the right ways. There is here an additional charge, twofold: (1) they had caused the Nazarites to drink wine and (2) they had refused to let the prophets prophesy.
The passage, [Amo 2:11], is important since it shows that there were prophets and Nazarites long known in Israel before Amos – another refutation of radical criticism.
In general, there is a difference between the sins of Judah and Israel for which they were all punished. The heathen were punished for cruelty or inhumanity in some form; Judah, for forsaking the law of Jehovah; Israel, for covetousness, injustice, lasciviousness, sacrilege, and forgetting Jehovah’s kindness and rejecting his messengers. This is positive evidence that all nations as well as individuals are under the law of retribution.
QUESTIONS
1. Who was Amos?
2. What can you say of the city of Tekoa?
3. What was the date of his prophecy?
4. What was the occasion of the prophecies?
5. What of the canonicity of the book of Amos?
6. What was the character of this prophecy?
7. What was his text and where did he get it?
8. What was his outline?
9. What the subject of this discourse and what the meaning of "Jehovah will roar from Zion"?
10. What was the meaning of the phrase, "For three transgressions. . . . yea, for four," introducing the denunciations of the nations?
11. What was the meaning of "I will send a fire, etc." used so frequently in these denunciations?
12. What was the charge against Syria here denounced, what the judgment and when fulfilled?
13. What was the charge preferred against Philistia, what the judgment denounced and when fulfilled?
14. What was the charge against Phoenicia, what the judgment and when fulfilled?
15. What was the charge against Edom, what the judgment and when fulfilled?
16. What was the charge preferred against Ammon, what the judgment denounced and when fulfilled?
17. What was the charge preferred against Moab, what the judgment denounced and when was it fulfilled?
18. What was the charge preferred against Judah, what the judgment denounced and when was it fulfilled?
19. What the importance of [Amo 2:4]?
20. What was the charge preferred against Israel, what the judgment denounced against her and when was it fulfilled?
21. What were lessons of history here cited by the prophet and what additional charge brought against Israel?
22. What was the importance of [Amo 2:11]?
23. What, in general, the difference between the sins of the heathen nations and the sins of Judah and Israel for which they were all punished?