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THE BOOK OF AMOS

Amos was a sheepbreeder of Tekoa in Judah, who delivered his oracles in the Northern Kingdom during the prosperous reign of Jeroboam II (786–746 B.C.). He prophesied in Israel at the great cult center of Bethel, from which he was finally expelled by the priest in charge of this royal sanctuary (7:1017). The poetry of Amos, who denounces the hollow prosperity of the Northern Kingdom, is filled with imagery and language taken from his own pastoral background. The book is an anthology of his oracles and was compiled either by the prophet or by some of his disciples.

The prophecy begins with a sweeping indictment of Damascus, Philistia, Tyre, and Edom; but the forthright herdsman saves his climactic denunciation for Israel, whose injustice and idolatry are sins against the light granted to her. Israel could indeed expect the day of the Lord, but it would be a day of darkness and not light (5:18). When Amos prophesied the overthrow of the sanctuary, the fall of the royal house, and the captivity of the people, it was more than Israelite officialdom could bear. The priest of Bethel drove Amos from the shrine—but not before hearing a terrible sentence pronounced upon himself.

Amos is a prophet of divine judgment, and the sovereignty of the Lord in nature and history dominates his thought. But he was no innovator; his conservatism was in keeping with the whole prophetic tradition calling the people back to the high moral and religious demands of the Lord’s revelation.

Amos’s message stands as one of the most powerful voices ever to challenge hypocrisy and injustice. He boldly indicts kings, priests, and leaders (6:1; 7:9, 1617). He stresses the importance and the divine origin of the prophetic word (3:38); one must either heed that word in its entirety or suffer its disappearance (8:1112). Religion without justice is an affront to the God of Israel and, far from appeasing God, can only provoke divine wrath (5:2127; 8:410). The Lord is not some petty national god but the sovereign creator of the cosmos (4:13; 5:8; 9:56). Amos alludes to historical forces at work through which God would exercise judgment on Israel (6:14). Several times he mentions deportation as the fate that awaits the people and their corrupt leaders (4:3; 5:5, 27; 7:17), a standard tactic of Assyrian foreign policy during this period. Through the prophetic word and various natural disasters (4:612) the Lord has tried to bring Israel to repentance, but to no avail. Israel’s rebelliousness has exhausted the divine patience and the destruction of Israel as a nation and as God’s people is inevitable (2:4, 1316; 7:89). As it is presented in this book, Amos’s message is one of almost unrelieved gloom (but see 5:1415). A later appendix (9:1115), however, ends the book on a hopeful note, looking beyond the judgment that had already taken place in fulfillment of Amos’s word.

The Book of Amos may be divided as follows:

  1. Editorial Introduction (1:12)
  2. Oracles against the Nations (1:32:16)
  3. Threefold Summons to Hear the Word of the Lord (3:15:9)
  4. Three Woes (5:76:14)
  5. Symbolic Visions (7:19:10)
  6. Epilogue: Restoration Under a Davidic King (9:1115)

I. EDITORIAL INTRODUCTION




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