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Tyndale Open Bible Dictionary

AMOS, Book of

Writings of the prophet Amos, one of the 12 minor prophets of the Hebrew OT. The book of Amos is called minor only because it is relatively short. Its message is as important as that of any of the major prophets. Indeed, Amos has one of the most powerful statements in the Bible of God’s judgment against injustice, oppression, and hypocrisy. The book consists primarily of prophetic sermons preached by Amos at Bethel, royal sanctuary of the northern kingdom of Israel in the eighth century BC.

Preview

• Author

• Date, Origin, and Destination

• Background

• Content

• Significance

Author

The preacher of the sermons (or oracles) in the book was undoubtedly Amos, a herdsman and a dresser (farmer) of fig trees, from the village of Tekoa, south of Jerusalem. He received from God a vision of judgment on Israel and went north to Bethel, just across the border between Judah and Israel, to deliver his sermons. All we know about the prophet is contained in the superscription (1:1-2) and a biographical section (7:10-14) of the book of Amos, plus what can be learned about him from the style and content of the rest of the book.

Did Amos write down his prophecies himself? Although scholars have raised many questions about the authorship of Amos, there is no convincing reason to regard the book as the work of anyone else. Some have suggested that the sermons were passed on by word of mouth for a long time before they were written down in final form. The Hebrew text, however, is in much better shape than would be expected (had it come through prolonged oral transmission). The many first-person references and vigor of expression imply strongly that Amos himself put much of his prophecy into writing soon after delivering it at Bethel.

Another speculative proposal is that the visions described in the book (7:1-9; 8:1-3; 9:1-4) were compiled by Amos before he began his ministry to the northern kingdom, and the oracles (chs 1–6) were composed after that time. The two sections could have been joined into one book much later, during or after the Babylonian exile, with some sections inserted at that time. Other prophecies, however, such as Ezekiel and Jeremiah, contain both oracle and vision sections that scholars have not attempted to divide, and the internal evidence does not make such a division necessary with Amos. Both sections contain similar concerns; in both the visions (7:1-3) and the oracles (5:1-7), Amos appears in the role of intercessor on behalf of Israel.

Date, Origin, and Destination

According to the superscription, Amos prophesied during the reigns of Uzziah, king of Judah, and Jeroboam II, king of Israel (1:1), or between 792 and 740 BC. The content of his message fits what is known about the situation in Israel in that period. It is difficult to be more exact about the beginning and ending of Amos’s prophetic ministry within that time span. The vision came to him “two years before the earthquake” (1:1), but another biblical reference to presumably the same earthquake places it during the days of King Uzziah of Judah (Zec 14:5). Archaeological excavations at Hazor seem to have yielded evidence for an earthquake, which has been dated at approximately 760 BC. Amos also contains a prophetic reference to a solar eclipse (8:9); such an eclipse has been calculated to have occurred about 763 BC. After King Uzziah was stricken with leprosy, he lived in isolation while Judah was under a co-regency (2 Chr 26:21). Therefore, Amos’s mention of Uzziah as king (1:1) probably sets 760 BC as the latest possible date for Amos’s ministry.

The doom that came upon Israel after Amos’s prophecy was the conquest by the Assyrian king Tiglath-pileser III (745–727 BC). Although Amos referred to impending captivity, he never mentioned Assyria as the captor, although he did say that captivity would take Israel to a land east of Damascus (5:27). Probably Amos was not thinking specifically of the rising power of Assyria but only of the inevitable consequences of Israel’s idolatry and hypocrisy. When all the evidence is taken into consideration, it seems reasonable to date the beginning of Amos’s prophecies at Bethel to about 760 BC, or approximately the middle of the period during which both Uzziah and Jeroboam II were on their thrones. We do not know how long his ministry lasted; it may have been only a few months.

Amos had been caring for his flocks in the Judean hills south of Jerusalem when God told him, “Go and prophesy to my people in Israel” (7:15, NLT). He may have been familiar with the more urban north from earlier trips there to sell wool or fruit, or the pagan worship and social wrongs there may have made a sudden impact on him after his call to prophesy. At any rate, his writings reveal not only his rural Judean background but also a firsthand knowledge of conditions in the northern kingdom of Israel. Although his prophecies were directed primarily to Israel, he also denounced the sin of Judah, predicting that its capital, Jerusalem, would be burned (2:4-5). Several passages are directed at inhabitants of Samaria, capital of Israel (4:1, 11; 6:1), with which Amos was obviously familiar. He could have traveled on to Samaria from Bethel, or he could have learned of its splendors from the boasts of its citizens. He could have addressed them directly as they came from the capital city to worship at Bethel.

Background

The eighth century BC was a critical time in Jewish history. Both kingdoms of the divided nation had risen to heights of economic affluence that had not been experienced since the days of Solomon. Yet internal religious decay was sapping the strength of both kingdoms, and their social fabric was being destroyed. A new wealthy class was benefiting from the affluence of the time, growing ever richer while poor people became poorer than ever.

In 803 BC, the conquest of Syrian Damascus by the Assyrian king Adad-nirari III had silenced one of Israel’s major enemies. With the Syrians out of the picture, the kingdom of Israel was able to expand its borders under King Joash (2 Kgs 13:25), and for a time even the thrust of Assyrian power westward was diminished. Israel and Judah entered a period of rest from constant warfare and turned their attention to internal affairs.

Joash’s son, Jeroboam II, became king of Israel in 793 and reigned until 753 BC. Uzziah was on the throne of Judah from 792 to 740 BC. Under these two kings, Judah and Israel controlled a territory that was almost as large as Solomon’s empire had been. Their wealth had grown both from expansion of trade and from the booty of conquered territories.

Archaeology has yielded information about industrial activity within the nations, such as an impressive dyeing industry at Debir. Excavations at Samaria have produced large numbers of ivory inlays that confirm Amos’s description of the wealthy in the capital city (6:4). The city of Samaria was protected by a huge double wall of unusual thickness. A palace, probably Jeroboam’s, dominated the city with a massive tower.

The splendor and prosperity of the time, however, was masking the spread of internal decay. Oppression of the poor by many in the wealthy classes not only threatened the unity of the nation but also meant that God’s laws were being violated. In his denunciations of the cruel treatment of the poor (5:11-13; 8:4-10), Amos warned of the inevitable punishment for disobeying God’s laws.

The nation of Israel was guilty of more than social sins against the covenant. It was also adopting pagan religious practices. Canaanite religious influence intruded into the fabric of the nation of Israel. Excavation of a palace storehouse in Samaria uncovered many ostraca (pieces of broken pottery used for writing short messages such as letters, receipts, etc.) containing Hebrew names compounded with “Baal,” a chief god of the Canaanite religion.

In spite of the gradual deterioration, false optimism seems to have prevailed. Amos found people desiring the Day of the Lord (5:18) and sought to correct their misunderstanding: the Day of the Lord prophesied in the Scriptures would be a time of judgment on all sinners. A more immediate judgment was to come, however. Assyria began to strengthen its position in the world and to resume its expansionist policies. Under the leadership of Tiglath-pileser III (745–727 BC), Assyria regained a position of world dominance. Eventually, Israel was attacked by Shalmaneser V of Assyria. Soon afterward, in 722 BC, Samaria was occupied. No doubt when the Assyrians were sweeping into Israel, many of the people who had ignored the message of Amos then realized that a prophet of God had been among them.

Content

Superscription (1:1)

The prophet introduces himself as a shepherd, perhaps implying that it is more than sheep he wants to keep from straying.

Prophetic Oracles (1:2–6:14)

This section begins with a picture of the great power of God, who acts in history to judge the nations (1:2).

Judgment on Surrounding Nations (1:3–2:3)

The prophet first speaks against Damascus, then moves on, pronouncing doom on various peoples in ever closer concentric circles, “homing in” on Israel. One may imagine the citizens of Israel applauding God’s judgment on other nations until, with shocking effect, Amos accuses Israel of similar sins.

Damascus was the capital of Syria, northeast of Israel, and the center of Syrian influence. Syria had mistreated Israel during Hazael’s reign in Damascus (842–806 BC). Hazael “whittled down” Israel in a number of campaigns (2 Kgs 10:32-33; 13:3-5, 22-24). In their campaign into the territory of Gilead, the Syrians destroyed most of Israel’s army as though they were dust on a threshing floor (2 Kgs 13:7). Hence, Amos denounces Syria for threshing Gilead as grain is threshed with iron rods (Am 1:3). He predicts that Syria will be destroyed and its people deported to Kir, which Amos understood to be their place of origin (9:7). (For the fulfillment of this prophecy, see 2 Kgs 16:9.)

Amos next turned to Gaza, a Philistine city in southwest Palestine. Gaza probably represents the Philistines as a whole, since three other of their five major cities are also mentioned (1:8). The fifth, Gath, had already been conquered by Hazael (2 Kgs 12:17). Amos denounced the Philistines for what must have been a border raid on Israel in which many were carried off into slavery (1:6).

The Phoenician city of Tyre is cited next. Tyre was on the Mediterranean, north of Israel and southwest of Damascus. Destruction of Tyre, like that of the Philistine cities, is predicted as punishment for making slaves of conquered Israelites.

Edom is next, south of the Dead Sea. Edom had perennially harassed the Israelites and is referred to in a negative light many times in the OT. Edom is said to have been pitiless toward Israel, his brother (1:11).

Ammon, just to the southeast of Israel, is also judged. The particularly violent incident referred to (1:13) evidently occurred in one of their many attempts to push northward into the Israelite territory of Gilead.

Moab is the last of the surrounding nations to be denounced, with reference to what may have been a well-known incident of desecration of the dead (2:1-3).

Oracles against Israel and Judah (2:4-16)

Although Judah and Israel were at peace at the time, their enmity had continued after dissolution of the united kingdom. Amos accuses Judah of rejecting “the law of the Lord” and predicts the burning of Jerusalem.

The oracle against Israel is longer than the others. Amos carefully specifies the social nature of Israel’s sin, making the point that Israel is no better than the surrounding nations. Israel deserves the same punishment. Just as some of the nations were guilty of taking people into slavery, Israel is selling her own poor who cannot repay their debts (2:6). Under Mosaic law it was illegal to keep overnight a garment pledged as security for a loan, since it might be the only source of warmth the debtor had (Ex 22:26-27). Rich people in Israel were attending religious feasts in such clothing “stolen” from the poor (2:8).

Amos reminds Israel of all the good things God has done for them (2:9-11). But because Israel has chosen to continue in disobedience, the nation will not escape impending judgment (2:12-16).

Denunciation of and Warning against Israel (3:1–6:14)

Amos substantiates his prophetic authority with a lesson on cause and effect (3:1-8). A lion roars when it has prey, and people fear when a trumpet sounds an alarm. If calamity comes to a city, God has allowed it. God, who reveals his secrets to his prophets, has spoken Israel’s doom, and Amos must proclaim it.

In a dramatic statement, Amos calls on Egypt and Assyria, great centers of oppression and cruelty, to witness Israel’s crimes, as though even they will be amazed at what they see (3:9-10). Only a ragged remnant will survive the punishment to come (3:11-12). Judgment will fall on objects that symbolize Israel’s religious disobedience (3:14) as well as on symbols of the wealth that led Israel away from the Lord (3:15).

Amos uses strong language to denounce luxurious and indolent living bought at the expense of the poor (4:1-3). Rich women whose love for luxuries drives their husbands to squeeze the needy still more are called “fat cows” who will someday be treated like cattle. Then Amos mocks those who worship at Bethel for going through the motions in the wrong spirit (4:4-5).

In the rest of the fourth chapter, Amos recalls incidents from Israel’s history that were meant to call the people back to God: famine, drought, plagues, the destruction of some of their cities. Still they do not repent. “Prepare to meet your God!” warns the prophet, following his warning with a hymn to the mighty power of God (4:6-13).

The fifth chapter begins in the form of a funeral dirge, as though Israel were as good as dead already (5:1-2). There is no one to help Israel, whose own armies will be decimated when the disaster strikes (5:3). Of course, God is there to help: “Seek me and live” (5:4-6). The possibility of rescue, of “life,” stands in sharp contrast to the nation’s “death” pictured just before. Idols, as always, are a false hope (5:5). The call to seek the Lord is again followed by a hymn to his power (5:8-9).

In spite of the hope offered to Israel, Amos has to present a gloomy picture of what he sees (5:10-13). The judicial system is corrupt; taxes and high interest charges (usury) grind down the poor. Those injustices could be corrected if the people would “hate evil and love good” (5:15), but judgment is already on the way (5:16-17).

The people are full of hypocrisy, claiming to look forward to the Day of the Lord. That day will be a day of judgment on their sins, Amos says. Instead of empty gestures of offerings and praise, God wants to let justice roll down like waters, and righteousness like an everflowing stream (5:18-24). Their disobedient spirit goes back to the time of the exodus from Egypt, when God’s own people were attracted to pagan gods. The Lord God of Hosts will send those false gods into captivity with the people who looked to them (5:25-27).

The self-satisfaction felt by the upper classes in Israel had evidently spread to Judah, since Jerusalem as well as Samaria receives some harsh words (6:1). Amos tells those who are lounging in luxury to take a look at three neighboring kingdoms on which judgment has already fallen: Calneh, Hamath, and Gath. Does Israel think it will escape, since they did not? When the Day of Judgment comes, the rich, who have gone “first-class,” will be the first to go (6:2-7). The destruction will leave few survivors, but they will know that punishment came from God (6:8-11). Israel is behaving stupidly to be proud of themselves when they are actually so utterly self-deceived (6:12-14).

Prophetic Visions (7:1–9:10)

By describing three visions God gave him, Amos then dramatically communicates God’s revelation.

Israel’s Destruction (7:1-9)

The first vision is in three parts. In the first, Amos pictures the threat of a locust plague in which his prayer of intercession causes God to relent and withdraw the threat (7:1-3). Then he sees an all-consuming fire, and again his prayer averts a catastrophe (7:4-6). In the third part of the vision, Amos sees the Lord standing by a wall and holding a plumb line, implying that he has a standard for his people to live up to, an element missing from the two earlier images. This time, because the people have failed to measure up, the catastrophe cannot be averted (7:7-9).

Historical Interlude (7:10-17)

At this point, Amos encounters Amaziah, priest of Bethel, because he has said that the vision of the plumb line means destruction of the idol altars and temples of Israel and of the house of Jeroboam with the sword. Amaziah sends word to Jeroboam that Amos is a traitor and tells Amos to go back to Judah. Amos disclaims any relationship with professional prophets, then specifically includes Amaziah’s family in another prediction of Israel’s disaster.

The Ripe Fruit (8:1-14)

In the second vision, Amos is shown a basket of ripe (or summer) fruit. The Hebrew word for summer fruit is almost the same as the word for “end,” so the play on words communicates that the nation is “ripe for punishment.” Their ripeness is really moral rottenness. Greedy merchants can hardly wait for religious holidays to end so they can cheat the poor some more by using false weights, selling inferior goods, and foreclosing on debtors. When the captivity comes, their festivities will turn into funerals. A famine, not just of bread and water but of the words of the Lord, is coming upon them, causing even the strongest young people to drop to the ground.

Destruction of the Temple (9:1-10)

The third vision is of the Lord destroying the shrine at Bethel when it is thronged with people engaging in their empty worship. The place where they hoped to find security is where they find destruction. Those who are not inside will be destroyed, too, no matter where they try to flee. They won’t be able to hide from God in Sheol or on the heights of Carmel or in the depths of the sea (9:1-4). Another hymn to God’s power follows the vision (9:5-6).

The final words of denunciation in the book of Amos are found in 9:7-10, but they are a prelude to a message of hope. Amos shows that Israel is no better than any other nation in the eyes of God. Did he not bring Israel out of Egypt? Yes, but he also brought the Philistines from Caphtor and the Syrians from Kir. The religious significance of the exodus has been lost because of Israel’s sin, so all but a faithful remnant will be lost.

The concept of the remnant was important in the prophetic preaching of the eighth century BC (cf. Is 6:12-13; Mi 6:7-9). It recalled God’s promise to maintain the nation of Israel for the sake of the covenant given to the patriarchs (Lv 26:44-45). In Amos’s prophecy, Israel is to be sifted by other nations like grain in a sieve; the ungodly “chaff” will be scattered across the world, but the true “grain” will be preserved.

Israel’s Hope (9:11-15)

The expression of hope is expanded in the last section of the book in a series of startling and beautiful metaphors.

Restoration of the City of David (9:11-12)

The first metaphor is of the city (literally “house”) of David, a house fallen into disrepair. The monarchy, which had crumbled from internal decay and external threats, is envisioned as being restored to its former glory. Further, an expansion of the Davidic kingdom will include all nations that belong to the Lord.

In the NT, this passage was quoted by James to support the inclusion of Gentiles in the promise (Acts 15:16-18). The wording in Acts is slightly different from that of Amos because it was based on an early Greek translation of the OT (called the Septuagint). Those called by God’s name or belonging to God include not only geographical entities such as nations but also individuals in any nation who have a close relationship to God. James saw that Amos was predicting inclusion of Gentiles in the kingdom of God, a kingdom far greater than the early monarchy. This prophecy has been fulfilled in part in the Christian church.

Restoration of Israel’s Fortunes (9:13-15)

A series of pastoral metaphors closes the book of Amos. They depict the abundance of blessing in the coming kingdom. Israel’s fortunes are to be restored, far beyond the dismal events of the century in which Amos is speaking. Theologians differ in their understanding of the application of this prophecy. If it refers to the present age of the Christian church, it pictures the blessings of the church now as “spiritual Israel.” If it refers to the future, to the millennial reign of Christ, it depicts what will happen on earth at that time.

The concept of a rejuvenated earth is found elsewhere in the Bible (Rom 8:20-22). Micah uses language somewhat similar to that of Amos to describe restoration of what seems to be the literal city of Jerusalem (Mi 3:12–4:4). It may be best to apply the prophetic finale of Amos to the restoration to be effected at the ultimate return of Christ. Whatever the correct application, the remnant must include the followers of Jesus Christ, and the blessings should be seen as intended for all who belong to the kingdom of God.

Significance

The major purpose of Amos in his prophecies was to denounce Israel’s disobedience to the covenant. Although the covenant promise given to Abraham (Gn 22:15-18) and reiterated throughout the OT is not mentioned explicitly in Amos, it is implicit in the total message of the book. Amos upheld the spiritual nature of the covenant and emphasized that its blessing was mediated through obedience.

Looking around him, Amos saw not only disobedience but hypocrisy. A basic aspect of his ethical teaching was insistence that outward adherence to religious ceremonies without a heart response to the will of God (as expressed in the law) was wrong. The law contained many injunctions that sought to engender love of God and fellow human beings (Ex 23:1-13). In Amos’s time, those social aspects of the law were being willfully disobeyed by the rich, who nevertheless clung to religious ritual. Amos saw what was in their hearts and condemned it. To him, religious obligations not observed in the proper spirit of responsibility to God could actually become sin (4:4). Religion could degenerate to the place where it becomes a curse, a mockery of the will of a holy God.

Amos saw the disobedience and hypocrisy of Israel as culminating in national disaster. Thus his prophecy served as a warning of impending doom to the nation. He saw that other nations besides Israel and Judah were held accountable to God because of their mistreatment of others (1:3–2:3). Their social sins were punished by God in history. Amos thus saw an aspect of the law extending beyond Israel and Judah to other nations. They were responsible to God under what might be called a universal moral law, and they were judged for their crimes against humanity.

The prophetic concept of the Day of the Lord, regarded by the people of Amos’s day as a time of vindication for their nation, was seen by Amos as a time of punishment for all sinners. Such punishment would not exclude the nation of Israel.

Yet denunciation was not the sole purpose of Amos’s prophetic activity. He proclaimed a future of hope for Israel in the reestablishment of the Davidic monarchy, evidently under Messiah, in a time that would be characterized by peace (9:8-15). The relationship of the Davidic kingdom to the messianic kingdom goes back to the promise given to David (2 Sm 7:8-16). Just as those in other nations participated by extension in the demands of the law and in judgment, so would those in other nations who belonged to God participate in the blessings of the promise (9:12).

The concepts of God drawn most sharply in the book of Amos are God’s sovereignty and God’s righteousness. He is sovereign over all the nations of the world, typified by those surrounding Israel, and he brings them to judgment (1:3–2:3). He is also sovereign over nature, as recognized in his control of the universe (4:13; 5:8; 9:13-14). His righteousness demands that he cannot allow his law to continue to be violated without retribution. But his righteousness is also the guarantee of hope for the believing remnant of Israel. It binds him to keep his promise to preserve Israel as a nation (Lv 26:44-45).

Amos held out the possibility of averting the national catastrophe looming on the horizon of world events. However, from his gloomy description of social conditions and of the hardness of people’s hearts at the time, it seems likely that he did not foresee any escape.

His message was presented in bold metaphors and vivid pictures that stick in the mind. That message is still relevant, for many of the sins that characterized the people of the prophet’s day are still prevalent in modern society and in the lives of individuals. Mistreatment of fellow human beings is as much a feature of the 21st century AD as it was of the 8th century BC.

Today’s reader of the book of Amos should note the prophet’s insistence on the consequences of sin; his emphasis on the responsibility that always accompanies privilege; his presentation of God’s faithfulness; and his message of hope, expressed in part today through the church.

If the book seems to be gloomy in its outlook, it should be remembered that the prophet faced a gloomy picture. He was watching a nation crumble because of its unfaithfulness to God. But beyond the dismal prospect that faced Israel, Amos saw a new kingdom emerging. It was a kingdom of peace in which the people of God would realize the fulfillment of God’s promises. See Prophecy; Prophet, Prophetess; Israel, History of.