Bible Study Guide– Book of Amos

Saturday, February 4, 2012

Background on Amos

Amos was a shepherd from Tekoa, a town in Judea between Bethlehem and Hebron. In describing his calling, he said, "I am no prophet, nor a prophet's son; but I am a herdsman, and a dresser of sycamore trees, and The Lord took me from following the flock, and The Lord said to me, 'Go, prophesy to My people Israel.'" (Amos 7:14-15 RSV)

Amos was a prophet of the southern kingdom of Judah with a prophetic message that moreover included the northern kingdom of Israel. He was active during the reigns of King Uzziah of Judah and King Jeroboam II of Israel, around the same time as the prophets Isaiah and Hosea.

Under Jeroboam II the kingdom of Israel reached its peak of power and wealth, but as has almost always been the case with great nations and empires through human history, all of whom eventually were either conquered by foreign invaders or collapsed into chaos from within, their human-centered arrogant pride and self-perceived greatness that ignored the God that made it all possible, made them a very violent, idolatrous and immoral society, to which God said, "I abhor the pride of Jacob, and hate his strongholds; and I will deliver up the city and all that is in it." (Amos 6:8 RSV)

Amos was sent by God to warn them to repent before it was too late.

Geography of Amos

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Timeline of Amos

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Components of Amos

The Book of Amos consists of three parts:

The judgment of Israel's neighbors for their sin: Damascus (Syria today), Gaza (the "Palestinians" today), Tyre (Lebanon today), Ammon and Moab (Jordan today) (Amos 1-2)

The spiritual corruption of Judah and Israel (Amos 2-6) Five prophetic visions:

o Vision of locusts and fire (Amos 7:1-6).o Vision of fire (Amos 7:1-6).o Next two visions (Amos 7:7-9 and 8:1-3) warn of impending catastrophe against the sinful nation.o Fifth vision describes the overthrow and ruin of Israel (Amos 9:1-10) which was eventually completed by the

Assyrians, but it also promises a future restoration of Israel (not just Judah) after the coming of the Messiah (Amos 9:11-15).

Outline

I. Introduction to Amos's Message (1:1-2)II. Oracles against the Nations, including Judah and Israel (1:3;2:16)

A. Judgment on Aram (1:3-5)B. Judgment on Philistia (1:6-8)C. Judgment on Phoenicia (1:9-10)D. Judgment on Edom (1:11-12)E. Judgment on Ammon (1:13-15)F. Judgment on Moab (2:1-3)G. Judgment on Judah (2:4-5)H. Judgment on Israel (2:6-16)

1. Ruthless oppression of the poor (2:6-7a)2. Unbridled profanation of religion (2:7b-8)3. Contrasted position of the Israelites (2:9-12)4. The oppressive system will perish (2:13-16)

I. Oracles against Israel (3:1;5:17) Judgment on the Chosen People (ch. 3) 1. God's punishment announced (3:1-2)2. The announcement vindicated (3:3-8)3. The punishment vindicated (3:9-15)

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***** Notes To Be Considered In Your Bible Study Of The Book Of Amos*****

(Use Them Only As Thoughts; Not A Direct Translation Of God’s Word)

The Second Woe (6:1-14)

This second and final woe condemns the proud leaders of all Israel for their false sense of security (verses 1-3) and callous self-indulgence (verses 4-6) and declares that these First citizens" will become the first of the many to suffer and be carried off into exile (verses 7-14)

6:1-3 Amos pronounces woe on the leaders of both Israel and Judah.

To these notable men in their role as judges all the house of Israel naturally come. In their eyes Israel as God's chosen is first of the nations.

6:2 But how does Israel compare with neighboring kingdoms? Calneh refers to a Syrian city-state. Hamath the great was an important city located on the Orontes River. In Amos' day is was the capital of a Syrian kingdom bordering of Israel's north frontier (cf. verse 14; 2 Kings.14:25) Gath was one of the five Philistine city-states west of Judah.

The meaning that Amos is getting at is that since Israel is the largest and the most prosperous of the states of Syria her leaders have so much the more obligation to be responsible. These three will be later destroyed by Assyria and therefore this verse is a warning addressed to Judah that her doom will be coming.

6:3 The address of this verse is to the complacent leaders of verse 1 who refuse to acknowledge the coming of the evil day of God's wrath and in their law courts render judgments of violence rather than justice.

6:4-6 Irresponsible Indulgence

The prophet’s curse on these leaders continues with an unforgettable picture of self-indulgence. These who should be Israel's leaders show no concern over the imminent disaster about to befall their land; they "are not grieved over the ruin of Joseph (vs.6). Instead they sprawl on luxurious couches inlaid with ivory (cf. 3:15) they feast on specially fattened lamb and veal (cf. 5:22) they babble drinking songs as they quaff their wine from large sacrificial bowls rather than ordinary cups; and they apply expensive oil cosmetics to their bodies.

These irresponsible leaders will indeed lead when, their revelry suddenly ended, they head the line of those going into exile. The oath of the Lord (verse 8) sworn by Himself, for nothing is more powerful in the universe--expresses His abhorrence of His deceitful people's pride (cf. 8:7) and their human achievements such as their military strongholds. But no human power can now avert His destruction of their city.

6:9-9 Destroying pestilence will follow devastating war and wipe out all of a household together. If one survivor huddled in the corner of an inner room of a large house sees the nearest kin come in to find the corpses, to burn them in hope of stopping, the Sprague-the terror stricken survivor will beg that the name of the Lord not even be whispered lest His fury break forth anew.

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6:11 The destruction of the palace described in this verse may be from an earthquake or frog the razing, which was common in ancient warfare.

6:12-13 Israel's tragic conduct is unnatural. Her pattern of injustice (cf.5:7) is as futile as trying to race horses on a stony cliff or plow the sea like farmland. Israel's pride is silly. {s examples Amos refers sarcastically to the boasting over Jeroboam II's recapture from Syria of two small cities in Gilead: Lo-debar and Karnaim.

6:14 In contrast to such unnatural human pride let Israel look up, for she will see the Lord Himself coming as He causes oppression by a foreign conqueror which will spread to the farthest ideal boundaries of His chosen people's land.

The Arabah was the deep Galilee-Jordan-Dead Sea valley which continued south to the Gulf of Aqaba. Amos is ironically quoting Jeroboam II's boast of having enlarged the border of his kingdom to the Dead Sea in the south The accomplishments of kings will be forgotten as the final doom comes upon this nation.

Five visions of Israel's fate 7:1-9:10

The Third section of the book of Amos contains a remarkable series of five visions (7:1-9; 8:1-3; 9:1-4) with interspersed biography (7:10-17) and concluding oracles made by Amos (8:4-14; 9:5-8)

Many interpreters regard the visions as Amos' account of the experiences which constituted his call to become a prophet. They therefore assume that these should be read as a prelude to the oracles which we have just studied. In the biographical section of this book (7:10-17) Amos indicates that he does not regard himself as being "officially called" to be a prophet despite the fact that God has called him from his daily work to prophesy. It is hard to say definitively whether these visions describe Amos' "call" or if they are a succession of experiences during his prophetic ministry.

A. Three Visions & A Biographical Episode (7:1-17)

When God causes Amos to see first-the locusts and then the fire, his immediate plea is heeded and God does not let His people be destroyed (7:1-6). But, when Amos is shown the plumb line of judgment against the wall of His nation (7:7-9) he makes no reply; and there follows the account of his encounter with Amaziah, the priest of King Jeroboam's sanctuary at Bethel (7:10-17). In the third vision Amos sees a plumb line which also will show calamity which will befall Jeroboam and the rest of the nation.

7:1-3 The First Vision: The Locust Plague

While locusts may seem but a natural plague occasionally suffered in the Near East, Amos sees it as God's own warning (cf. 4:9). Possibly the "king's mowings" were the harvesting of the first crop of grass after the autumn rains, much of which went for taxes. (So what is new?!) Thus, before the spring crop can develop the locusts are devouring everything, so that the poor common man will have nothing.

Amos' plea is not that the locust plague is unjust but simply that God forgive His people. The Lord repented is a Hebrew way of saying that God's mercy exceeds His Justice, so that His mind may be changed by the intercession of the prophet Amos (cf. Genesis 20:7; Exodus 32:11-14; Joel 2:12-14)

7:4-6 The Second Vision: Supernatural Fire

Probably the occasion in nature of this judgment is drought caused by the scorching summer sun (cf. Joel 1:19-20) Put this is no ordinary burning heat. Rather it is supernatural fire which devours even the subterranean deep, on which the

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earth rests, and which flows forth in springs and rivers. Hence Amos blurts out not "Forgive!" but 'Cease!" And, marvelous to relate, God does!

7:7-9 The Third Vision: The Plumb Line

Amos now sees the Lord Himself standing beside a wall, but Amos' eyes are not on God but on the plumb line he holds. Seen against this cord with its weight at the end, Israel, God's wall, is obviously so out of perpendicular that it must fall. God's patience is now at an end. There is no chance that He will again pass by in forgiveness. Doom will fall on the high places, i.e. hilltop shrines, of Isaac-possibly a reference to long-esteemed patriarchal centers such as Beer-Sheba, traditionally associated with Isaac (cf. 5:4) The proud nation will die with the death of the royal dynasty. (cf. verses 11, 17, Hosea 1:4)

7:10-17 Amos' Encounter with the Priest of Bethel

'The high priest at the royal religious center reports to King Jeroboam II that Amos is a traitor. Perhaps Amaziah, mentioned only here in the text fears that Amos has power by which his predictions (verse 11) will actually be effected (cf. Jeremiah 19:1-20:6) Hence "the land in not able to bear all his words,” and Amos must be banished. whether or not in calling him a "seer" the priest derides Amos as a mere dreamer, in his order the expulsion Amaziah declares that Amos may "eat bread" i.e. earn his living in rival Judah, perhaps at the sanctuary there, but certainly no longer speak at Israel's holy temple at Bethel.

7:14-15 Amos' reply makes this scene one of the most vivid and important in all Old Testament prophetic books. Amos declares that he is neither such as a court or temple prophet who may profiteer from his profession nor is he a member of one of the organized prophetic orders (cf. 1 Samuel 10:5; I Kings 22:6; II Kings 2:3,5). With high regard for the function of being the Lord's prophet (cf.2:11-12; 3:7-g) Amos simply testifies to God's inescapable call. It came to him when as a shepherd he was watching his flocks and herds. His second occupation was in the lowlands. There the sycamore-fig tree grow, and his job was to puncture the unripe fruit to make it edible and therefore salable.

7:16-17 Far from recanting, Amos repeats his refusal to he silenced either by officialdom or by popular demand (cf.2:12) and he predicts details of the imminent disaster. The high priest's own wife will be openly ravished by invading soldiers, or perhaps become a prostitute for economic survival. The holy land of the Lord's presence will be sold in parceled lots rather than be inherited as a united trust. God's people will be exiled in a land unclean because under the sovereignty of a foreign god.

Fourth Vision and Another Testimony (8:1-14)

8:1-3 The Fourth Vision: Summer Fruit

This vision brings to a conclusion the movements seen in the preceding three. A springtime locust plague and mid-summer drought are now followed by late summer's ripened fruit, perhaps figs. The announcement of the exhausted patience of God in the plumb-line vision has now resulted in the sentence of doom: THE END HAS COME.

In a play on words (which Amos uses many times in his book) the words "summer fruit" also mean "the end" if spoken and viewed from God's perspective. The irony is that in the popular view the harvest of summer fruit at the end of the long dry season is the moment when God's people anticipate the immediately coming autumn rains with their promise of renewal. Not so, declares Amos. This is not the end of a season BUT the end of Israel. "In that day" of God's awful Judgment now at hand the temple songs of joy will become howls of lamentation. The mass of corpses will be stunning that all Israel will fall into a terrified hush (cf. 6:9-10)

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8:4-14 The Final Judgment Pay

In the language of God's previous testimonies against His people, "Hear this" (cf. 3:1; 4:1; 5:1;), Amos now announces details of the awful judgment day ahead. But first he spells out in further detail (4-6) the exploitation of fellow man which is Israel's rebellion against God and the reason of the coming doom (cf.2:6-8)

8:4-6 The monthly religious festival of the new moon and the weekly Sabbath require holy celebration and stoppage of daily employment. Ironically, the greedy exploiters reluctantly keep holy days and then hurry to cheat their customers. They cheat in a number of examples:

they use an undersize "ephah" to measure the product they are selling. An ephah was the approximate equivalent of 1/2 a bushel.

they use an overweight shekel to balance the customer's silver . A shekel was the approximate equivalent of .33 oz.

they use untrue scales

they sell the sweepings of the wheat as good grain.

8:7-9 Yahweh has sworn by the pride of Jacob, i.e. Himself that the very land producing the grain will suffer earthquake shock as evident and as irresistible as the well-known annual flooding of the Nile river. Amos may mean not just a figurative event hut of actual events such as an earthquake or an eclipse of the sun (verse 9) such as took place in mid-July 763-a most frightening experience to ancient peoples.

8:10-14 In the language of "mourning rites" for the Baal god the coming awful day of the Lord is described. Frenzied ritual searching will be carried on to the very ends of the earth but the God of their fathers will be absent. He will send His word no more to His faithless people.

The Fifth Vision (9:1-8b)

9:1 Destruction of the Temple In the previous four visions Amos says: "God showed me" in this climactic one, Amos says "I saw the Lord." What is interesting is that there is no description of God. God's holy presence is beyond words for Amos. God is now at the Bethel temple, standing upon its holy altar. He commands one of His heavenly host to ruin the temple, from it column capitals holding up the roof to its foundations, until it comes crashing down on the heads of the worshipers (cf. Judg.16:23-30) Thus the coming new year festival day of the Lord ends in doom.

9:2-4 The Fugitives.

What has been called the practical "monotheism" (the worship of One God ) of Amos is seen here. Though the fugitives from the final doom may flee to the remotest parts of the universe, there is no place where they can escape the Lord's hand or His eyes. People can go as low as Sheol (the abode of the dead) or the upper limits of the sky (heaven) but they can not escape from the Lord. Even as captives in a foreign land the fugitives can expect no protection from the Lord.

9:5-6 The Third Doxology

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The inescapable power of the Lord of the universe is now underlined by this doxology. The mere touch of the Lord God's almighty hand causes the earth to undulate in earthquake waves like the annual Nile inundation (cf.8:8) By the sound of His voice the waters of the sea are drawn up and rained down on the land.

9:7-8b The Destroying Gaze of the Lord

The words of Amos come to a startling conclusion with two searching questions and a final assertion. Amos' hearers must have been pierced to the quick by his questions. Is their chosen status of no significance in the Lord's eyes? Amos is affirming that Israel's failure to be loyal to God means that they are no better than a distant heathen nation.

Does Amos' mention of God's care and control of these peoples dare to suggest that God is about to choose a new people as His own, even Israel's enemies, to replace faithless Israel? According to Amos, God's peculiar people by their faithlessness are now deprived of their privilege in His sight. The "sinful kingdom" which is the object of God's devastating gaze is now to be wiped off the face of the earth

Appendix Of Hope (9:8c-15)

In the last few verses of the book comes a "light of hope.” Some scholars which are critical hesitate to assign this section to Amos because "the contents are almost diametrically opposite to his clear message of impending door with no hope.” Some say it is by Amos but written a long time later when he had "mellowed with age.” We simply let Amos' final words speak for themselves. Yes, most of Amos is all Law, but with the law comes the message of forgiveness. Amos' final words for his hearers are for the next generation. He tells us that a righteous remnant will survive the exile (verses 9-10). David's empire will be restored (verses 11-12) and overflowing material blessings will follow (verses 13-15). Following are Amos' final words of hope for a doomed people.

9:8c An exception to Doom

This clause is a deliberate statement to state that in the fall of Israel Judah would survive. History tells us that this is just as it happened in the year 722.

9:9-10 The Righteous Remnant

The figure of the sieve in which the Israel among all the nations i.e. in exile, is shaken apparent]y expresses the turbulence of the experience of captivity in which the sifting of the good from the bad took place. Though violently tumbled about in God's sieve, every pebble i.e. every faithful one of the righteous remnant of Israel will by God's grace be kept from falling to the ground and perishing, but not so, of course with the sinners of My people.

9:11-12 Restoration of David’s Empire

With the destruction of Jerusalem in 586, David’s once glorious "house" (cf. 2 Samuel 7) became a ruined booth, a mere cattle shed or vineyard watcher's hut. But now his empire will be restored to its ancient boundaries, embracing all nations called by my name. This prediction we can see coming true in the coring of Christ our Savior.

9:13-15 The Blessings of a New Day

In the golden age which is to come the famines and disasters of Amos' warnings will be replaced by miraculous fertility. The abundance of the crop of grain in May will be such that harvesting will be incomplete at October plowing time. Grape gathering, always completed by October will still be going on at November grain-planting time. The hills will seem to be melting with flowing wine. The final picture of the rebuilt cities, the fruitful vineyards and

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gardens and the security of being firmly planted in the land--never again to be plucked up and taken off to exile is a message of hope needed for these people.

Sources

Concordia Self Study Bible – New International Version Robert G. Hoerber Editor Concordia Publishing House St. Louis, MO. 1986 pp.1350-1351

Concordia Self Study Commentary, Martin H. Franzmann Concordia Publishing House, St. Louis, MO. 1979 pp.606-615

The Interpreter’s 0ne-Volume Commentary on the Bible, Charles M Laymon editor Abingdon Press Nashville and New York, 1971

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