The Book of Amos

The Book of Amos has been around the block, so they say, in that it has been used in various generations to address sundry issues in different contexts. Its message has been the center of theological defenses and many eschatological debates particularly in the early church. In more recent times, it’s been quoted to promote socio-economic and political action. Amos is cited to support ethical causes against the poor and oppression against the weak. It had such an impact that the prophet was even mentioned in Martin Luther King’s speech “I have a dream”[1].

To the original hearers of the prophet, it had far more substance in that it was announced as a dire warning of judgment against an ancient nation at the hands of a holy God. Israel received the blessings of their God and would soon be destroyed, with its inhabitants sent into exile. They swayed from their worship through the command of king Jeroboam I and Ahab by adding Idolatrous worship to the law of worship established by God through Moses. They’d even gone so far as to erect a temple to Canaanite gods in Samaria (1 Kings 16:29-34). Prophets were murdered and while many fought against these abominations, the mass of the population embraced these false gods (1 Kings 19:18: 2 Kings 10:18-28). They had truly incorporated multiculturalism in their society and were about to experience the justice that their idolatry would bring (Amos 5:26; 8:14). Another problem in the nation was squandering the riches that Yahweh had blessed them with (Amos 3:15; 5:11). Amos even visited their opulent funeral banquets, where he saw the prime meat they ate, the expensive wines they drank the wild music they played, the imported oils they used, and the ivory inlays on the furniture they lounged on (6:4-6)[2]. At the temple in Bethel (Amos 7:10-17), Amos commands the original recipients to repent and turn to the One who granted them all these blessings. This pre-exilic prophet called them to forsake their lack of holiness and their cruelty against the vulnerable (4:4-13; 5:21-23) as well as return to Yahweh’s ways.

Chapter 1

The collection of his proclamations in this book of prophecy were put to papyri probably in between 780-750 B.C. based upon the timeframe of the two kings mentioned, Uzziah, king of Judah, and Jeroboam II, king of Israel. Jeroboam was a popular king among the people and brought opulence and liberty to the northern kingdom. He was responsible for extending the boarders of Israel to the north as Jonah expressed (2 Kings 14:25). The earthquake spoken of in v.1 was a significant event which Amos alludes to on a few occasions as a judgment to come upon the land (2:13; 3:14-15; 4:11,13; 6:9-11; 8:8; 9:1,5,9). This natural disaster was even mentioned by the prophet Isaiah (5:25) and it was so impactful that it was spoken of over many years later by the prophet Zechariah (14:5). This seismic activity happened roughly around 760 B.C. and hence we can conclude that the prophet wrote in history around then.

Politics

While many today completely divorce the Christian faith from politics and, in return, see no reason to have any understanding of how our national affairs are governed, Amos knew all too well the political dealings of his day. He also experienced the reality of what happens when church and state aren’t divided. Amaziah could banished Amos from the temple and get him in trouble with the king because the king determined the practices of the temple (Amos 7:13). So much was Jeroboam II loved by the people that they embraced his rule and consequent additions to Yahweh’s worship in Israel. Their military might and financial prosperity at the time clouded their judgment and the protection brought by their king lead them to believe that no foreign nation could defeat them. They put their trust in their king over Yahweh’s prophet, sound familiar? Going to a nation that was prospering and who had an excessive military was probably intimidating for Amos and in return, probably provided some comic relief to the recipients of his oracles. If anything, this should speak to us today about allowing the secular throne of the state to dictate our worship and the courage it takes to warn others, who are in full prosperity, to avoid the judgment of God and turn to Him.

Introducing Amos

While the opening verse grants us a little insight into the person of Amos, we would be better served to consider a broader look. Amos himself doesn’t give us much of his background but focuses primarily on the issue and the word of the Lord to be delivered. We are told that he wasn’t born a prophet nor was his main preoccupation the work of the seer. He was a Sheepherder (noqed) which appears in 2 Kings 3:4 and in return a herdsman and a grower of sycamore trees (7:14). He didn’t come from a line of prophets and was probably not necessarily wealthy but might have earned a decent living. He was likely a businessman who tended to different lines of business and whom the Lord eventually appointed to deliver His message. Yes, God does call some out of secular jobs and abandon our prosperity to do so. We must also point out that the judgment proclaimed upon the land and its people wasn’t exactly a great marketing campaign for his business. He would suffer much loss due to his mission.

Tekoa

The settlement was located 10 miles south of Jerusalem at the edge of the Judean desert. It was your small town in Judea to get away from the political action and live a simple life. The area is mentioned in 2 Samuel 14:2,4,9. An outpost was developed in the area in case they needed to ward off an enemy’s attack from the south (2 Chronicles 11:5-7; 20:20; Jeremiah 6:1). But it was primarily used as an area for raising sheep since little grew there in terms of vegetation.

His God

Amos’ accentuation upon the person of God is unquestionable within the prophet’s writing. He utilizes the term “Yahweh” or other labels 81 times in many instances in doxological forms. He’s truly a worshipper of Yahweh! He is presented on at least 9 occasions as Yahweh God of Hosts, the God who has at His disposal armies, whether physical or celestial. This was probably to establish His might over the great armies of Israel at that time. There is a tremendous focus upon Yahweh’s sovereignty as creator, judge and over the natural elements (4:13; 5:8-9; 9:5-6). He presents Yahweh and his law as the standard of morality and to go against this order is to transgress (5:7; 6:12). We read of Yahweh’s decrees of judgment to pronounce judgment upon His enemies (1:5,8,15; 2:3) to the point of swearing upon Himself to bring it about (4:2; 6:8; 8:7). Amos bases this judgment upon Yahweh’s justice which is expressed in 5:7,24; 6:12.

Eschatology

Amos is a different prophet than Jonah in that his proclamation of the oracles of God are not merely upon a present situation, but also makes predictions about the future. Whose future is important to determine. If one understands it to refer to the cataclysmic end of the world, the message of the books is not eschatological. If, however, the term is taken to refer to a future within history beyond the present circumstances, then the message of Amos does have an eschatological thrust[4]. As we’ll see, there is a focus upon The Day of the Lord and we will need to determine the extent of this day and upon whom this judgment will fall.

A Summary Warning from the Lord of the Land (V.2)

The prophet begins his oracle with a summary statement of his entire ministry reminiscent of the words of other prophets who declare a judgment to come at the hands of Yahweh (Jeremiah 25:3; Joel 3:16). Like a lion roaring prior to attacking, he begins with putting the fear of God in those reading this prophecy. Amos will use this expression again and ask, “who will not fear”? (Amos 3:8). This proclamation comes from the One who resides in Jerusalem and Zion. It identifies the One who speaks from His dwelling place in the city of David. This is where the true God resides, not from the Israelite temples in Bethel and Dan.[5] What this poetic utterance is communicating is the theme of this entire segment, that God is speaking, and they should heed His words. Drying up of the shepherd’s pasture and the summit of Carmel meant that famine and drought were on their way. The curse of drought was a symbol of punishment and death for their iniquities (Deuteronomy 28:22-24; Isaiah 5:6 ect…). God is sovereign over the natural elements, and He controls the rain to pasture their lands. Notice that not only did God create the world and the natural elements but He sustains and controls them. God created constancies to govern these natural elements but His hand, at times, swerves these natural reoccurrences to bring about His will.

For Three Transgressions or Four, I Will Not Revoke

Prior to moving on, a definition of the expression “For three transgression or four, I will not revoke its punishment” is in order. It appears in every oracle against the nations and its significance demonstrates that God doesn’t show favour to one nation over another for their transgression. This will be especially apparent in chapter 2 when applied to Judah and Israel. There is a moral standard that humans are to adhere to especially in their national ethics including their persecution of entire populations probably during war. It’s meaning is probably a reference to 3 being the fullness of their transgression and four that those transgressions overflowed.

The Formula of Judgment

Pronouncement + “for three or four, I will not revoke” + City’s Name + Accusations + Judgment Pronounced.

Against Damascus (Vs. 3-5)

The first announcement of judgments are against foreign nations beginning with Damascus which was at the time the capital city of an enemy of Israel, Aram. This was the regions in Transjordan that at its broadest expanse stretched from the Arnon Gorge in the south to the Yarmuk River in the North[6]. An area assigned to the tribes of Reuben, Gad and half tribe of Manasseh (Joshua 22:9). The accusation against them was that they had “threshed” or trampled down on Gilead with sharp iron. The term threshing is generally used to separate grain. This threshing was what had happened to Israel when the king of Aram had made them like the dust at threshing (2 Kings 13:7). When exactly this happened is contested since there are many occasions when Aram attacked Gilead[7].

The responding judgment to come from Yahweh was in the form of fire consuming their houses and their citadels. This is the common form of judgment on all these foreign nations. These were the edifices of past prominent kings of the Arameans (1 Kings 20:1; 2 Kings 6:24). The “House of Hazael” is probably a reference to their monarchy while the “citadels of Ben-Hadad” is in all likelihood a reference to their great cities or places of worship.

In v. 5, the judgment is upon the city itself where the gates will be broken, speaking of an invasion within its walls to which the inhabitants will be cut off from the valley of Aven. Yahweh doesn’t simply remove the inhabitants but the scepter, a symbol of their ruling authorities would be cut off as well. Not only will the people be “cut off” but they will be sent into exile. In other words, the capital city will be defeated, and its rulers and people face the judgment for their sins.

Against Gaza (Vs. 6-8)

Yahweh’s next proclamation is against Gaza and the Philistines. The cities of Gaza, Ashdod, Ashkelon and Ekron were a part of the great cities behind Philistia (Joshua 13:3; 1 Samuel 6:16-17) who were historically the enemies of God’s people. The emphasis is upon Gaza, but all cities seem to face the judgment for the actions of the Philistines. Their crime to warrant the judgment to come was that they deported an entire population To deliver it up to Edom (v.6). Most commentators see more than simply driving a people off their land but taking the inhabitants into captivity (NKJV) to sell them into slavery. In this case, they were conquered and sold to Edom and Tyre helped. This was the judgment proclaimed by the prophet Joel years later (Joel 3:4-8). Since there is no scriptural prohibition against prisoners of war (Deuteronomy 20:10-11; 21:10-14; 2 Chronicles 28:8), some have argued that these are war captives that were taken and treated with cruelty with little care about their personal wellness, probably inhabitants of Israel & Judah. Others have argued that this is probably a reference to kidnapping inhabitants to turn a profit by pillaging villages and selling the inhabitants into slavery. This is no different than the slave trades in the recent times.

For their efforts in cruelly expatriating these communities, they will feel the Lord’s wrath. This judgment will come upon the various metropolises of the Philistines. The city of Gaza will experience fire to the extent that all her strongholds will be burned up. In other words, the city will be left in ruin. But Gaza is not the only city that will be condemned. The prominent city of Ashdod would see its inhabitant’s “cut-off” from existing, the king from Ashkelon will lose his place as ruler and Ekron will feel the Lord’s hand upon it in judgment.

The remnant of the Philistines is probably those who had survived the divine judgment[8]. They are those who perish at the judgment of God. Carroll notes that an invasion at the hands of the Assyrians would inflict a tremendous blow to the Philistines just a few decades later[9]. While it didn’t perish completely, it s did suffer enormous casualties and an end to their traditional life as a society.

One of the challenges to interpreting these texts is that we have very little historical data to associate with the words of the prophecy. Without the ability to pinpoint these events in antiquity creates a problem with an exact interpretation.

Against Tyre (Vs. 9-10)

The city of Tyre was at the heart of the Phoenician people located to the south of the nation. Their transgression was similar to our Philistines in the previous oracle in that “delivered up” entire populations probably once again signifying that they participated in raids and kidnapped large amounts of people to sell them into slavery. Some commentators associated this parallel with the idea that both nations collaborated in the movement of slaves and cared more for money than human life. Tyre wasn’t accused of raiding but there is one significant addition against Tyre mainly that they “did not remember the covenant of brotherhood”. To be guilty of not remembering a covenant was to have broken an agreement between two parties and in this case was probably between Israel and Tyre. King David established a positive relationship with Hiram of Tyre (2 Samuel 5:11; 1 Kings 5:1) and Solomon entered into a covenant with Hiram (1 Kings 5:12) and later calls him his brother (1 Kings 9:12-13). The relationship between these two nations was tense in light of Israel’s purging of Jezebel, the temple of Baal and its priests by Jehu (2 Kings 9:30-37; 10:18-28). But this betrayal of brotherhood during Jeroboam II was probably related to the invasion and taking Israelites into slavery. The rising of Assyria is probably the “fire” that would destroy their walls and burn their citadels.

Against Edom (Vs. 11-12)

The prophet now writes the words of Yahweh against the descendants of Esau who had family lineages to the Israelites through Jacob (Genesis 25:21-26). This condemnation takes on lengthier diatribe than the other nations, not because they had a special pact, but probably due to family relations. It’s one thing to break an agreement, it’s another to betray family. Their first crime was that they “pursued” their brother “with the sword”, they had little compassion on the Israelites and exhibited his anger and fury towards them. There is a sense of continued ferocity hence this wasn’t a one-time event. There was no love loss between these two nations and the strife existed for centuries[10]. The specific event that brought this judgment from Yahweh is not mentioned but probably related in some form to that of the previous nations. Much like the previous nations, they will see their walls destroyed and their citadels consumed.

Against Amon (Vs. 13-15)

The Ammonites came as a result of the deception of Lots two daughters (Genesis 19:30-38) and had an extensive history of conflicts with Israel which resulted often in the form of war (Judges 10:6-11:33; 1 Samuel 11:1-11; 2 Samuel 8:12, 10:1-11:1; 2 Chronicles 20 ect). These Ammonites were also opposed to the rebuilding of the city and the temple in Nehemiah (2:10,19). The sin that brought their condemnation was a grave one. They were accused because they ripped open the pregnant women of Gilead In order to enlarge their borders (v.13). Their viciousness directed at Gilead came in the form of ripping the unborn from their mother’s wombs generally meant to wipe out a people [11]. Carroll sees this as a means to eliminate future males that might grow up to challenge the victor’s rule…it also would have served as intimidating propaganda[12]. The cruel actions of the Ammonites would be judged in history through the destruction of the city of Rabbah and its citadels. It will come during a battle and a day of tempest which might be referring to a coming of the Day of the Lord who will judge through another nation. The Ammonite King and all his princes will be exiled and the people will become leaderless.

Some Applying Principles

We are talking here primarily about national sins and specifically the treatment of human beings. Yahweh hates oppression and barbaric treatment especially of those who are weak. Yahweh grants those in power their position and expects them to act according to His law to show mercy upon them and to care for them. This law is part of their conscience that God has placed upon them[13]. These rulers are also supposed to wield justice upon evildoers rather than participate in evil themselves. God will hold accountable these people and notice that this judgment isn’t simply in the afterlife but happens in history. We also might look at this from a military perspective and how wars are to be conducted. Covenants are significant in scripture, and we should take them seriously. They are a driving force as treaties to show honesty, loyalty and hard work to see their fulfillment.

Chapter 2

Chapter 1

Politics

Introducing Amos

Tekoa

His God

Eschatology

A Summary Warning from the Lord of the Land (V.2)

For Three Transgressions or Four, I Will Not Revoke

The Formula of Judgment

Pronouncement + “for three or four, I will not revoke” + City’s Name + Accusations + Judgment Pronounced.

Against Damascus (Vs. 3-5)

Against Gaza (Vs. 6-8)

Against Tyre (Vs. 9-10)

Against Edom (Vs. 11-12)

Against Amon (Vs. 13-15)

Some Applying Principles

Chapter 3

Furthering the Indictment (Vs. 1-2)

Yahweh’s continues His diatribe against Israel, His chosen nation. Many scholars include Amos 4:1-3 within it. Some argue that vs. 1-8 are a generalized address to the whole of the nation of Israel (including Judah) while vs. 9-16 seem to be dealing with specific group within the country. We feel that the mention of capital of the northern kingdom (Samaria) and that there is no linguistic reason to shift from the previous chapter is evidence that Amos is still dealing with Israel excluding Judah. Carroll sees the latter categories as the elite who narrows from the anonymous wrongdoers who hard violence in Samaria (3:9-10) to the religious leaders of Bethel and wealthy owners of multiple homes (3:12-15) to the well-to-do women of 4:1-3[1].

In previous segments, the beginning of the address was in the form of “thus say Yahweh” but this time the prophet changes the terminology to “Hear this word which Yahweh has spoken against you”. There is an expectation to not only hear these words but to respond to them. There is much in this chapter about voices which will expand upon this saying. Amos is now intensifying the indictment against the covenant people. He uses terminology to describe the intended recipients as “you”, sons of Israel, followed with the expression “the entire family which He brought out of Egypt”. The expression “All the family” (tribes) doesn’t innately mean the inclusion of all tribes but more likely that every person within the northern kingdom is contained.

The following expression in v.2 “You only have I known of all the families of the earth” (NKJV) reveals the severity of the accusations against them. Their exclusive position within the nations due to the blessings of God was the reason for this severe impeachment. Of all the families of the earth, they were the most responsible to be faithful since they possessed a special relationship with Yahweh as their God. They were the only families of the world that He had “known”. The term “known” (Yad) is not meant to express knowledge because Yahweh has omniscient familiarity with other families but that the term expresses intimacy. He had a special relationship as their God in a covenantal way. Further, however, most scholars agree that the idea of “knowing” here might be related to the idea of election:

For you are a holy people to the Lord your God; the Lord your God has chosen you to be a people for Himself, a special treasure above all the peoples on the face of the earth. 7 The Lord did not set His love on you nor choose you because you were more in number than any other people, for you were the least of all peoples; 8 but because the Lord loves you, and because He would keep the oath which He swore to your fathers, the Lord has brought you out with a mighty hand, and redeemed you from the house of bondage, from the hand of Pharaoh king of Egypt.(Deuteronomy 7:6-7)

This is the exact reason why they’re punishment is so intensely severe. When much is given, much is demanded. In this case, they were the chosen people of God who Yahweh had intimately showered His blessings upon them in redeeming them from Egypt and covenanting with them to be His chosen people. They were the recipients of the law and representatives of their God on earth. They were to be a blessing to all the families of the earth (Genesis 12:3; 28:14) but instead were acting much in the same manner as the others. We should consider this warning in our own lives when we think of the responsibility that we have as ambassadors of Jesus Christ. We have an even greater covenant with Yahweh, a far extension of divine oracles at our disposal and a message of hope for all the nations. We mustn’t squander this responsibility because God can and will bring calamity against His church. Not in the form of judgment as much as chastisement. Both are severe!

The Purpose of the Prophets Speaking (Vs. 3-8)

Amos now moves to show that Yahweh doesn’t speak without a purpose. All their comforts caused them to ignore the prophet’s words of judgment and unfortunately not heed the warning which would spell their doom. The Lord through the prophet Amos asks 6 rhetorical questions to highlight that there is a purpose for this divine communication. These questions were based upon common occurrences of those individuals living in that time and place. The first five questions expect an answer in the negative while the final in the positive. The first of these questions: Can two walk together, unless they are agreed is answered in the negative because two men sharing a walk together was an act of friendship. This was not the action of foes. It was common to walk together in those days and share a time of fellowship. Amos now turns to the lions. The second question was based upon the reason that a lion roar. They generally are either preparing to attack their prey or they’ve captured their target. A bird doesn’t get caught in a trap for nothing, it requires bait, and, in return, a trap doesn’t spring unless something sets it off. We have here the notion of cause and effect!

In v. 6, Yahweh denunciation of Israel turns to the city. He asks if a trumpet is blown, do not the residents of that city heed the warning of the watchman? Yes, they would! Now, the twist comes when Amos asks: If a calamity occurs in a city has not the Lord done it? The listeners would have a very good idea that if calamity was to fall upon a city, it was due to divine action. Behind the devastation brought by men (generally in the form of an invading army), God’s judgment was at hand. God’s words were the trumpet that was blowing, and their devastation was coming at the hands of their own God.

The essence of this entire segment is found in vs. 7-8. Firstly, Amos writes: Surely the Lord God does nothing Unless He reveals His secret counsel To His servants the prophets. The calamity on a city doesn’t come unless He reveals it first to His servants the prophets. The prophet is arguing that Yahweh does nothing without a purpose and He speaks now through His servants the prophets of this calamity to come. The lion roaring and the trumpet blowing came in the form of the prophets warning! The alarm issued to them about their impending judgment was coming. The Lord giving a pre-emptive warning prior to judgment was really nothing new. He warned Noah of the impending flood (Genesis 6:13), Abraham of the doom of Sodom (Genesis 18:17), Jonah with Nineveh (Jonah 1:2) and Jeremiah chastises the false prophets for not revealing the judgment to come (Jeremiah 23:22). Much like when the lion roars, men fear, the same act should be rendered when God speaks. Yahweh was about to attack; the trumpet blast was issued in the form of the prophet’s words. If anything, as a New Testament people, we should be prone to base our actions upon the revelation of His secret counsels. We should take seriously the warnings in the scriptures and the result of not heeding these warnings. Smith points out that another thing to ponder is that the Israelites were self-deceived. While they were God’s people, and were prospering, they believed themselves unable to forfeit these blessings. The Christian should take into consideration that while their blessing of salvation is secured in Jesus Christ through faith, their current state of affairs may suffer if they’re not taking God’s warning into consideration. We can deceive ourselves into believing that we are innocent of sin all the while being very guilty of it[2]. Another point to ponder is that Israelites were guilty of claiming their right standing before God through their ancestral lineage and Christians have been guilty of this as well. Being a member of a church or raised in a Christian family doesn’t produce a righteous standing.

The Calamity from Another Nation (vs. 9-15)

The next segment begins with a call to the prophet to proclaim that two nations previously held in God’s contempt serve as witnesses of the demise of Samaria, the capital city of the northern kingdom. These two nations were both brought under the judgment of Yahweh but there’s would be less grievous than what was to come upon the great city. There are two things that these witnesses would see in the great city of Samaria, chaos, and oppression. This tumult that was within her created a place that didn’t recognize the difference between right and wrong (v.10). They were unaware of how to administer justice but in return called what is evil good and what is good evil. They were guilty of oppression and not conforming to God’s law. The result is that they are hoarding up violence and devastation. The first term usually describes bloodshed and the assaulting of other people, while the second Hebrews root relates to the way one treats property[3]. This stockpiling of violence was the act of those in the citadels (palaces) extracting violence against the people and looting them for everything they were worth. For this, the prophet now spells out the consequences of these sins beginning with how He will render this promised calamity against the city. Yahweh was going to raise a nation which would surround them and in return loot their citadels where they’d been hoarding their possessions acquired through violence and devastation (v.11). The prophet then uses an analogy to communicate their sheer devastation. When a lion is devouring a sheep, the shepherd can snatch very little but pieces of the lion’s prey out of its mouth. The law required that a shepherd recover the remains of the sheep (Exodus 22:10-13). If one was to visit Samaria after this devastation, there would be little left of them. The final portion of v.12 is tremendously challenging to interpret. The NASB reads: With the corner of a bed and the cover of a couch! While the NKJV reads: In the corner of a bed and on the edge of a couch! What will be snatched away is their wealth. This imagery fits nicely with the first part of the verse, which describes the judgment on Israel as the mutilation of an animal…just as a shepherd can only present tatters of the deceased sheep, so, too, will those who sit in Samaria be left with only bits and pieces of the luxurious items that they had once enjoyed[4].

In v.13, Yahweh declares Himself as Yahweh of hosts (armies) and behind the great enemy that would surround them was their Great God. But Yahweh wouldn’t simply punish them by emptying their plunder but also by punishing the altars of Bethel and its altar. This is significant because Bethel was where the true treachery was happening. This was the place where they’d included the golden calf (1 Kings 12:28-32). By removing the horns of the altar, Yahweh was removing their ability to place the blood for their sacrifices for their sins (Leviticus 4:7; 16:18) and more importantly, there will be no refuge for them. They will not be able to grasp the horn for protection from their enemies (Exodus 21:12-14; 1 Kingdom 1:50). Their protection from sin and from those looking to attack them will be removed.

V 15 transitions into another area of security mainly their wealth. The extreme wealthy were owners of seasonal houses that they frequented at different times of year. This was often reserved for royalty (1 Kings 2:11) especially in light that their dwellings were referred to as “houses of Ivory” and “great houses”. These beautiful abodes will be smitten in judgment and Yahweh’s judgment will bring to ruin the luxuries of Israel’s elite for their oppression. While this fate could be brought due to their oppression of people, it could also be due to the kings pollution of Yahweh’s house of worship with worship of Baal and God will return the favour by tearing down his house.

Chapter 4

The Female Lords of Samaria (Vs. 1-3)

Most scholars intertwine these first three verses with the previous condemnation of the Elite Israelites from chapter 3. The prophet continues to address the city of Samaria and moves to another category of the privileged. The Cows of Bashan were probably associated with the greedy wives of the rich and famous officials/Lords of the city (mountain of Samaria). They were guilty of lavishing in the hording of scrupulous goods that their husbands had acquired through oppression (3:10). Bashan is celebrated in the Psalms and the prophets for its pastures (Jeremiah 50:19; Micah 7:14) and for its animals which were considered of top stock (Deuteronomy 32:14; Psalm 22:12; Ezekiel 39:18). There are three things in the opening verse that they’re guilty of: (1) oppressing the poor, (2) crushing the needy and (3) ordering their husbands to bring them a drink. The first two terms are generally expressions associated with violence in other scriptural references and in this case whatever they are doing to the poor and needy mentioned in 2:6-7, they do so with callousness and cruelty. While they muster no pity upon these less-fortunate countrymen, these women even possibly flaunt their luxuries. The term “husband” here is actually better expressed as the term “Lord” hence they are demanding a drink from either their husbands or perhaps the lords of the needy and poor. These types of “commands” for their husbands/Lords wasn’t actually customary in this time and hence these women were possibly the ancestors of our modern-day overbearing feminists. Some have taken this text as a high-octane condemnation of drinking wine but while the bible is clear in warning against excesses of wine (Isaiah 28:1; 7-8), it seems to not fully condemn the practice.

The judgment upon these women is given to us in graphic detail. It begins with an oath that Yahweh swears upon His holiness to judge these women. Days were coming upon these female rulers probably in the near future where they would be lead away into exile (Jeremiah 7:32; 16:14). This exile is described as being carried away with meat hooks and fishhooks. These expressions are reminiscent of other prophets who describe this event as those being tied together marching into exile. This language is used against many nations (Isaiah 37:29; Ezekiel 29:4; 38:4) and also against Israel (Jeremiah 16:16; Habakkuk 1:15). This was a means to exhibit the most humiliating and cruel judgment against an enemy. This was the exact point of this text, that Israel had become the enemy of their God and their war against His holiness would end in peril. In v. 3, Amos describes an invasion through the walls on the great city. Those who took comfort in its defense will be awoken to the reality that they are being conquered by an enemy sent by Yahweh. This incursion will result in the inhabitants (including these greedy women) to be “cast to Harmon”. Most commentators are uncertain of the exact location of Harmon which could possibly be associated with Mt. Harmon or Hermel in Syria. Wherever the location of Harmon may be, we must consider that it was to another country for there are few instances when people are expelled into their own country.

A Spoof of Worship (Vs. 4-5)

This next segment of the chapter is foundational to showcase the foolishness in their idolatry. This comes in the form of God’s commandment to participate in spoof worship. The mention of Bethel and Gilgad are the place where they would sin and pile on transgressions. Bethel and Gilgad were two great sanctuaries of worship held in esteem in northern Israel and as we’ll see in the prophet’s treatment of these false centers of worship (Amos 5:21-26) that they are places where judgment is expected (Amos 5:4-5; Hosea 10:15). We need to pause for a moment to consider Bethel. This was the place where Abraham pitched his tent and erected an altar to Yahweh (Genesis 12:8). The location where God proclaimed to be its God (Genesis 31:13). This was the place where the patriarch Jacob lived and where he met with God (Genesis 35:1-15). It was at times a place where God’s presence had visited this world. In the days of King Jeroboam, it transformed from a place of reverence to a site to offer up false worship and practice polytheism. God is mocking them by calling them to worship in these places; explaining how they are multiplying their transgression. Bring your sacrifices, pay your tithes, offer your thanksgiving and present your free will offerings. In of themselves, these were part of their obligation and in return a means of praising their God all the while, it brought judgment upon their heads. The parody extends to the excessiveness of the offerings. Sacrifices were only to be brought by families once per year, not everyday and tithes were to be paid every three years, not every three days (Deuteronomy 14:22; 26:12). They were going to the temple and in their richness, were offering far more than required but their worship was sour. It wasn’t an adoration but a ritual.

For a NT church, these texts are applied in the form of a warning. We must never refrain from an ongoing examination of our worship practices, especially those that give us the fuzzies. We need to constantly ask ourselves if our worship honours God and if it is the worship that He desires rather than the adoration we have conjured up for Him. But prior to this, we need to focus upon our own personal sincerity before moving to worship as a community. Are we sincere when offering up prayer? Do we sing because it brings glory to God or because we like the melody? Do we partake of the Lord’s Supper with a true heart of worship? Before we can do an inventory of worship, we may need to do an overhaul in our own lives. In return, we should also be prepared to put into practice semper reformanda, no matter how embedded our traditions are in our ecclesiastical entourage.

A Judgment with No Return (Vs. 6-11)

While this section is probably peculiar for people in our generation who focus on “positive” therapeutical methods to bring about results, Yahweh used very a very different approach with the purpose to bring about change. In a series of acts of judgment upon the nation of Israel, Yahweh declares a curse upon Israel’s through food & water availability, plagues and war. Amos expressed this in 5 oaths of judgment where they would lack food, rain, crops, life and experience a war that would see them conquered. These were not random occurrences, but intentional acts of God brought to humble the nation into returning to Him. The response by the nation was that they’d not returned to Him. They had not repented through heeding the warning in Yahweh’s actions. The call to return was probably in light of their departure from the true worship of Yahweh to the mixture of worship in Bethel and Gilgal (vs. 4-5). What is most fascinating in their reluctance to return to the Lord was that these were OT believers in Yahweh who’d been taught the character of the Lord. Identifying these judgments as coming from God

Amos begins in v. 6 with Yahweh speaking of the cleanness of teeth and lack of bread which were expressions to demonstrate the scarcity of food. Notice that this famine like predicament was “in all your cities…in all your places”. This was a famine that affected the whole of the nation. In vs.7-9, Amos expands by granting the reason for this lack of food, mainly that God withheld the rain to grow their crops. Some cities experienced segments of rain while others didn’t. The drought was so bad that citizens were going from town to town looking for water to survive but, in the end, would not be satisfied (v.8). Their gardens, vineyards, fig trees and olive trees were scorched or devoured leaving them with little crops to survive.

While resources were taken away, death would come to them in other ways (vs. 10-11). Yahweh would send plagues upon them that would result in many deceased. The rich found comfort in the nations military might and now Yahweh declares that these young men and horses that were so mighty in acquiring the land under Jeroboam and who were tasked to protect them would fall. These would be slain by the sword and the horses, would be captured, probably referring to these animals of war being used against them. Death would come to them in such a way that the stench of dead bodies would rise up in their nostrils. They key factor to notice is that God is now treating his own people as he previously treated his enemy Egypt[1]. This was probably fulfilled in the defeat of Israel at the hands of the king of Syria (2 Kings 13). This generation of Israel would see a devastation so grave that it would be comparable to the utter destruction of Sodom & Gomorrah.

The Terrifying Encounter (Vs. 12-13)

With all this in mind, the truest of terrors was yet to come. The warnings of the overthrow of Israel are now certain, established by the word of God that He will do what He has proclaimed to do against them! The term “prepare” in the expression “prepare to meet your God” is linked with the expression “Yahweh of hosts” (Yahweh of Armies) as a declaration of war. While many take this phrase as a post-humous judgment upon these religious traitors, Amos seems to point to a time in their future as a nation they will be overthrown by a physical army, the army sent by Yahweh to punish them. They were about to meet their God! This wasn’t Baal or Asheroth, but the living God who had proclaimed that only this nation was the one whom He’d had known. He was their God, and they’re idolatrous acts against Him, in the form of their worship and oppression, were going to come to an end. This dread is not only focused upon what is coming but who is the One that is sending the judgment. Amos’ description should bring about the trembling of this nation. The fascinating part of this verse is its doxological style in expressing the grandeur of the Almighty. It reflects upon God as the Almighty Creator of the mountains, its elements such as the wind, who brings bout the dawn into darkness and who’s power is so mighty that He treads upon the high places of the earth. This is the One who was to come against them, and their army was no match for the commander of hosts.

Chapter 5

The prophet continues once again in his diatribe against the northern state with a call to listen to Yahweh’s words. The word comes in the form of a lamentation (dirge – NASB) for the coming of the justice of Yahweh against them and their national demise. Some commentators believe this chapter and forward are the consequences of the expression in 4:12, prepare to meet your God! Generally, a lament is mourning over a loss but in prophetic literature, as Carroll points out, a prophet often uses the qina to anticipate destruction and death instead of to mourn what has already occurred[1]. While in some cases the lamentations are satirical, in this instance, it appears to be melancholy at the coming of judgment. A father who needs to discipline his son out of a care for his wellbeing often expresses sadness at the need required for his proper upbringing. The lamentation is for the entire nation of the northern kingdom especially those in power. After attempting to turn their hearts back to Him and their refusal to return to their rightful place (4:6-11), they will meet their God!

In v.2, the prophet uses the past tense to describe the fate of this people as a means to communicate that their demise was certain. The virgin Israel had fallen, and she had no ability within herself to rise again. If she no longer has her God to lift her up, then there is no hope for her to arise from her fallen state. The expressions used by the prophet seems to be linked linguistically with the idea of war and loss (Jeremiah 50:32) and is used of the fall of Babylon (Isaiah 21:9; Jeremiah 51:8). The nation is left forsaken (KJV) or neglected (NASB) on her land or territory. Using the expression “virgin Israel” as a picture of a fallen pure woman is quite fitting to bring about a vision of horror. This is reminiscent of the words of Jeremiah: “You will say this word to them, ‘Let my eyes flow down with tears night and day,
And let them not cease; For the virgin daughter of my people has been crushed with a mighty blow, With a sorely infected wound” (Jeremiah 14:17)[2]. V.3 paints an image of the great lamentation to come to them. The city represents a fortified city with protective walls and an army to defend it (Deuteronomy 3:5; 1 Samuel 6:18; 10:19; 22:7; 2 Samuel 18:1,4). These men “go forth” to war only to return with a 90% loss. The devastation and near total defeat demonstrate that their comfort in their military would come to a cataclysmic end.

The Call to Seek God and Live (Vs. 4-7)

Yahweh now calls Israel to listen to His words once again, this time in the form of a pronouncement that any Hebrew who’d been instructed in the Torah would have recognized (Deuteronomy 4:29). The nation was called to seek their God and live rather than meet their God and die! But how are they to seek God? There are two ways that the term seek is expecting from Israel:

Seek in the sense that they are to find Him in the temple of Jerusalem rather than in Bethel & Gilgal since He has refused the places of worship in Israel. In other words, they are to seek the Lord in His sanctuary in Jerusalem (Deuteronomy 12:5; 2 Chronicles 1:5; Hosea 5:6).
Seek in the sense of a moral obedience in doing His will towards others (Psalm 9;10; Isaiah 9:13; 55:6:58:2; Jeremiah 10:21; Hosea 10:12 etc.). This makes sense in light of the explicit instructions in vs. 14-15. These actions of forsaking evil and doing good through right justice would have demonstrated a form of repentance.[3]

The outcome to this holy search is that these men and women might “live”. This is speaking of avoiding the pronounced judgment upon them (Genesis 42:18; 2 Kings 37:12-14). They were to look for a hope where Yahweh might have mercy on the remnant of Joseph (v.15).

In v.5, there is a switch from a positive imperative to now a warning against “seeking” in the wrong direction. Seeking Yahweh in Bethel, Gilgal or Beersheba won’t bring about any results. Remember, Bethel was the place where they’d included the golden calf (1 Kings 12:28-32). Bethel & Gilgal were the places where Idolatrous worship was added to the law of worship established by God through Moses. The king had even erected a temple to Canaanite gods in Samaria (1 Kings 16:29-34). The other place is the Judean city of Beersheba which is not in Israel at all. But why add a city in Judah to a proclamation against the Northern City of Israel? Carroll points out that the religious practices of the northern Israelites extended into the south. A (reconstructed) horned altar of ashlar stones found at Beersheba proves its role as a religious center [4]. Those who do not seek God but seek religious worship in these false centers of religion will be included in their judgment. Gilgal will go into captivity while Bethel will face a judgment so severe that it will be left to nothing or a trouble that was brought by their iniquities.

V.6 expresses the results of not seeking God to live, mainly an expectation of judgment! The focus is upon their allegiance to Bethel here, and Amos expresses this extension of the center of worship coming to “nothing”. Yahweh breaking forth like a fire is once again linked to Deuteronomy 4 where we read that the Lord your God is a consuming fire, a jealous God (NKJV). The fire of judgment to come upon Bethel won’t be able to be quenched. Isaiah expresses a similar warning when he states that the faithful city had become a harlot (Isaiah 1:21) and that the strong man and his work would be burned together and there would be none to quench it (Isaiah 1:31)[5]. The expression “House of Joseph” should be taken as a title given to the Northern Kingdom of Israel.

V.7 begins with a personal condemnation of those from the House of Joseph who pervert justice and turn it into bitterness while desecrating the expected righteousness established by Yahweh.

More Doxology (Vs.8-9)

Much like in 4:13, the prophet bursts into a doxology to establish the character, might, and unstoppable power of Yahweh. This is the One who is the creator God, unlike Baal and Ashtoreth, and He is the One who is coming in judgment. The first two segments are borrowed from Job’s reference to Yahweh as the creator of the Pleiades and Orion (Job 9:9; 38:31) and who changes the deep darkness into morning and darkens the day into night (Job 12:22; 38:12). Yahweh didn’t only create the earth but the celestial bodies which they knew very well from being visible to them. Not only did He create these constellations but also was responsible for creating the darkness from the morning and an even greater darkness to night. Interestingly, this is the same language that the prophet will use to associate the judgment that will come in the day of the Lord (vs. 18-20). Yahweh is also the One who calls the waters and in by His sovereign power they answer. He pours them out, not as a rain fall, but in the days when the earth was formed (Genesis 1:6-10)[6].

It’s important to note that Amos pauses for a moment to consider that this creator who they were about to face His judgment was not a golden calf, but He is Yahweh, the eternal self-existing almighty creator of the universe is His name and this is the God that they were commanded to prepare to meet.

In v.9, the recipients of these words from the kingdom of the north are faced with a deadly reality that this God was coming and that He will destroy their strong and their fortresses. Their mighty military is once again in view as a means of protection that will be crushed and taken away. The day of reckoning will come, and they will be left susceptible to the judgment of Yahweh of Hosts.

Exposing Their Sins & Transgressions Against Justice (Vs.10-13)

While this is a modern social justice proof texts bar none, we will not radicalize it to fit an anti-God narrative. Nonetheless, we must pay careful attention that we don’t fall into the trap of minimizing the equity expected of us in our churches. V.10 accuses those at the gates (courts) of hating those who rebuke and abhor those who speak with integrity. While some have interpreted this as the poor, it probably is a reference to honest judges who seek to distribute fairness in trials (Deuteronomy 21:19; 22:15; 25:7) or business transactions (Ruth 4:1-12; 2 Kings 7:1,8).

The indictment continues with Amos disclosing their oppressive ways in v.11. These individuals have trampled the poor with heavy rent, they’ve taken away their food as a “tribute”, but God will not be mocked. These same oppressors will not enjoy their riches! These despots will face the reality that their oppression will bring about a time when their luxurious homes and ripe vineyards will be taken away. They will not enjoy living in these mansions or drinking the fine wine of these wineries. They make others poor and homeless, now the same will be done to them[7].

V.12 begins with the term “for” which gives reason for the judgment of v.11, mainly that God knows their transgressions and how great are their sins! These gatemen were not simply despising those who spoke with integrity, but these crooked judges were also taking bribes and afflicting the righteous. These bribes may have focused upon turning a blind eye to the justice that the poor deserved. It is not surprising that these unrighteous judges would case aside the vulnerable since earlier we were told that they “sell the righteous for money and the needy for a pair of sandals” (2:6).

The term “prudent person” in v.13 has translators baffled since some would render the term “hammaskl” as “the prudent” (Carroll) while others seem to prefer the translation as “the prosperous” (Smith). So, either we have those who are prudent and supposed to speak against these injustices, or the text identifies hammaskl with the previous text, those who are accepting bribes and getting rich. These are the actions of those who live in that evil time, which will come to an end with the visitation of Yahweh against Israel.

The Call to Seek Yahweh & Live Part 2 (Vs. 14-15)

The prophet returns to the call to his countrymen from the north to seek their God and repent from their atrocities. Here Amos explains to Israel how to seek Yahweh and live! The call to practice good through establishing justice, in contrast to what was happening at the gate in vs. 12-13. These were public sins that needed to be repented from publicly. If they repent and pursue the goodness laid out by Yahweh, thus may the Lord God of hosts be with you, just as you have said. The Lord of armies would be with them in their defense if they were willing to exhibit public repentance. But this text is also the beginning of the demonstration of their delusion. Their misunderstanding stemmed from their belief that Yahweh was with them in spite of their injustices, sinful behaviours and greed. As we’ll see in the following verses, that delusion went as far as hoping for the Day of the Lord and that Yahweh was accepting their worship! Much like In Judah, this was certainly misplaced; it was grounded in a belief in the inviolability of God’s chosen city and its temple, irrespective of national conduct- a miscalculation that the prophet denounced (Mic 3:11; Jer 7:4-11; 23:16-22; Ezek 13:10-16)[8]. Notice that the promise of grace towards the recipients of this prophecy are to the remnant of Joseph. There was not even a consideration of a possibility that the whole of the nation might avoid judgment. The term “perhaps” seems communicate a sense of uncertainty whereas the grace shown can only come from the decision of Yahweh, not from the actions of Israel.

Lamenting Part 2 (Vs. 16-17)

The prophet returns to a lamentation and the repercussions of Yahweh passing through their midst in a divine visitation (see vs. 18-20). The coming wailing and woes are firstly in the plazas and the streets which are in the great cities, perhaps even Samaria itself. These laments are joined with mourning from those outside the city (farmers). These laments are not enough, professional mourners are brought in to lament over the coming judgment against them. This is demonstrating the full extent of the suffering that they are enduring. The prophet then moves to the weeping of the vineyards in v.17. At first glance, this may seem strange, but the vineyards were generally depicted as a place of festivity (Isaiah 16:10; Jeremiah 48:33) and this demonstrates that even their places of usual joy are transformed into mourning.

The language of passing through your midst, is similar to that of the Exodus where the firstborn was struck (Exodus 12:12). This time, the divine visitation will not be against Egypt or a foreign nation but against the nation.

Delusion & The Day of Yahweh (Vs. 18-20)

One of the first mentions of the Day of the Lord in scripture is found in this very passage. The was probably not an introduction to the concept since Amos writes with an expectation that the Israelites already had a notion of this great coming. Most commentators define the Day of the Lord in this passage as a divine visitation in the form of a theophany where Yahweh comes to bring blessing to some and judgment to others. It appears primarily in the OT prophets[9] but is still a prevalent theme under the NT as well[10]. This great visitation is always in the singular form (day not days) and is usually associated in the OT with Yahweh coming against a nation whether Babylon (Isaiah 13:6), Egypt (Ezekiel 30:3-4), Edom (Obadiah 8, 15) or even Jerusalem (Joel 1:14-15). There will be a final day of the Lord that will have cosmic consequences which will encompass both historical and eschatological judgment (2 Peter 3:10). The warning from Amos is that this great visitation is coming upon them, they were warned to prepare to meet their God (4:12) and as we saw, Yahweh would soon “pass in the midst of you” (5:17).

The prophet begins with the term “woe” which is a condemnation or a curse that was placed upon them. The nation longed for or craved the coming of this day. These Israelites were convinced that they were in right standing with Yahweh, perhaps because they had recently expanded their lands and were under military protection. The Day of the Lord was a visitation for other nations. Amos begs the question: what purpose will the day of the Lord be to you? The prophet then contradicts their ideology concerning this day whereas he attributes it to a day of darkness for them, not a day of light. A day of death and loss not of life and prosperity! While they honestly believed that they were in the clear, V.19 demonstrates, through the imagery of fleeing from animal attacks (lion, bear snake), that there is no escape. V.20 is largely a repetition of v.18 and in return places emphasis on the fact that when this great theophany occurs that, in contrary to their diluted reasoning, they will suffer a day of gloom without any light.

Delusion & Worship (Vs. 21-24)

Yahweh now turns to their worship and the language is quite fitting to describe His repugnance of their offerings. The Israelites possessed the law which instructed them on how to worship their God but since then they’d become arrogant and added pagan worship to this law. One must wonder of the arrogance in offering their worship to Yahweh based upon what they saw as His commands but at the same time, breaking the first two of the 10 commandments. The language used (hate, reject, do not delight, do not accept, not look, not listen) are all terms of God complete rejection of their offering. Even though they may even have been bringing them in a proper way. The key to understanding why these acts of worship were refused is found in v.24. In contrast to their religious offerings, they are commanded to let justice roll down like waters and righteousness like an ever-flowing stream. They are exhorted to base their worship upon ethically engaging those who they were oppressing. Their responsibility extended outside temple worship, but to their relationship with others. The mention of waters and ever-flowing streams is derivative of a continuing flow of water and not a one-time act to avoid judgment.

The Delusion of Ancestry (Vs. 25-27)

The following three verses are challenging to interpret. From the context of Amos, I believe the question in v.25 seems to indicate that the current Israel in Amos’ day was no different than the Israel in the wilderness or vice versa. They were presenting their sacrifices much like those in the northern Kingdom and yet, they still embraced other gods. There may have been a delusion here as well on their standing before Yahweh based upon their ancestral lineage. Amos reminds them that their forefathers who were in the wilderness offered worship, and much like them had false gods. These were judged and never made it to the promise land! This was exactly the situation that Amos was writing about, those who had added idols to the worship of Yahweh. The parallel in Acts 7:43 makes it a little more confusing when we parallel these two texts, one following the Masoretic Text while Luke quoting the Septuagint.

Amos 5:26-27a	Acts 7:43
You also carried along Sikkuth your king and Kiyyun, your images, the star of your gods which you made for yourselves. Therefore, I will make you go into exile beyond Damascus,	You also took along the tabernacle of Moloch and the star of the god Rompha, the images which you made to worship. I also will remove you beyond Babylon.’

Sikkuth and Kiyyun are probably speaking of the same star god (Saturn) worshipped at the shrine of Moloch, pagan idols that were a part of Israel’s history. The result of their idolatry is that Yahweh will send them into exile (2 Kings 17:11; 1 Chronicles 6:15; Jeremiah 29:7; Ezekiel 39:28). While some have limited the extent of the individuals, the whole of the nation is in view. Their exilic fate would see the majority removed from their homes and demonstrate that their faith in their leaders and military was ill-placed. The exile is said to be beyond Damascus, far from their land and luxuries. The pronouncement of judgment is sealed with the name of Yahweh, whose name is the God of hosts (armies), who would bring the military might of another nation to pass His judgment!

Chapter 6

Amos continues in this 6^th chapter administering woes upon the leaders and upstanding citizens of the Northern Kingdom. The thematic repetitions demonstrate the severity and surety of the upcoming judgment upon the people especially the well-to-do. He had just issued words of calamity upon them for thinking that they would avoid Yahweh’s great visitation (Day of the Lord), that they’re worship was acceptable, and that they’re ancestral lineage had a bearing upon their standing before God. This delusion will now be expressed further. It is those who are at ease in Zion who are the focus point of the following words. Those who are the comfortably wealthy are obviously the elite within the borders of Israel who have gathered their riches on the backs of the common people and left them destitute. In Isaiah, the woe is placed specifically upon women who are at ease (Isaiah 32:9-11) but the focus is upon the rich leaders within Israel. In Luke’s account of the beatitudes, the Lord Jesus placed a condemnation upon the rich “for you are receiving your comfort in full” (Luke 6:24), referring to those who place their faith in their riches. How Zion fits into this text is challenging. Perhaps the best way to understand this is to recognize that the judgment that comes against them was not limited to the Northern Kingdom, but the South was judged or at least experience judgment as well. Whether north or south, the elites who exhibit injustice towards others will be judged no matter where they are.

Amos describes them in three expressions. The first is to liken them to one who feels secure in the mountain of Samaria. The mountain of Samaria was mentioned earlier as a representation of those over the rest of the country such as the king and the elite in Samaria (3:9-10). These are further identified in the next two expressions “the distinguished men of the foremost of nations, to whom the house of Israel comes”. These are the renowned (and privileged) representatives of the country, whether the king, politicians, judges etc. In v.2, the prophet now begins a comparison of greatness between Israel and many of their enemies. Calneh was one of the kingdoms established by Nimrod (Genesis 10:10) where the Hittites dwelt, while Hammath was a prominent pagan city taken by Jeroboam II (2 Kings 14:25) or Gath where the ark of the covenant had rested. These leaders are commanded to “look” or examine these cities and Amos prompts them to ask themselves “Are you better than these kingdoms and is your territory greater than theirs?”. These three kingdoms were far greater than that of Israel and had a much vaster boarder line than both Israel and Judah combined yet, these three kingdoms fell to the Assyrians, how much easier will it be for the judgment to be complete?[1] V.3 is a sort of reiteration of what we saw in 5:18-20. That day of visitation (5:17), when they will meet their God (4:12) cannot be ignored. Not only where they are ignoring the day of visitation but in return their lack of repentance and ignoring the prophet’s warning was bringing near the seat of violence. The seat can also be translated as a “place” or a “dwelling”. In this instance, it is probably speaking of a coming violence in the form of an invading army that will lead into exile.

The Luxury Lovers Will Come to An End (Vs. 4-7)

Most commentators are agreed that vs. 4-7 are speaking of a feast or banquet (v.7) called a Marzeah which was held for the elite and characterized by excesses including heavy drinking. It was a feast meant for the rich and famous.

Earlier in the book, Amos indicted these rich oppressors in that their houses of ivory would also perish and the great houses will come to an end (3:15). Now he turns to their beds to focus upon their extreme comforts. Owning a bed in this time in Israel was a luxury in of itself since most slept-on mats but to lay down on a bed of ivory demonstrated the extent of their excesses. The bed and couch were already mentioned earlier in the book (3:12) related to their judgment to come. Their posture on these pieces of furniture is telling. We get the idea of one who is sprawled out like someone hanging off them, perhaps to communicate their drunkenness and overeating. They were feasting on lambs and calves, which is another indicator of their rich status since the average person utilize these creatures for work. These were only slaughtered for special occasions. These leaders of Israel would be condemned for because they feasted in excess without considering their poor countrymen (Ezekiel 34:2-3).

The prophet continues in v.5 with exposing their arrogance to his readers. This festival is an opportunity for these rich and famous to improvise with the sound of the harp. After the consumption of too much wine, these individuals would have made nothing but chaotic music. The last clause is challenging where the NASB translates composed songs for themselves, other translations translate it as invent for yourselves musical instruments. The idea here might be that they invented other forms of worship during these feasts which may allude to a religious component to their feast. This might also be inferred with the usage of harps in their music. While Davis composed songs for the worship of Yahweh, these invented songs for creating their own form of worship, which may have been reserved for these elites.

V.6 continues to describe their sacrilege with three indictments beginning with drinking wine in bowls. At first glance, this may not seem extravagant but when one considers that these elites were drinking, not from a mere cup or small bowl, but in the large sacrificial bowls (NASB), it relates to both their overdrinking and that they’d use something that was generally reserved in worship (Exodus 27:3; 38:3; Numbers 4:14; 1 Kings 7:40,45,50)[2]. Furthering their arrogance in their distinguished worship, they also anointed themselves with the finest of oils. This anointing (masah) was reserved to give or set apart an object for religious purity (Exodus 29:36; 40:9-10; Leviticus 8:10-11) or to anoint a person such as a prophet, priest or king (Exodus 40:13,15; Leviticus 8:12; 1 Samuel 10:1; 1 Kings 19:16). The expression “they have not grieved over the ruin of Joseph” can be interpreted in their future coming devastation or it can be linked to the current situation of the ruin of those whom they are oppressing. Much like in 5:6, the house of Joseph is referring to the northern kingdom of Israel.

In v.7, Amos describes the wealthy partygoer’s fate. Whereas they are the heads of the city/nation (Mountain of Samaria), they will go into exile at the head or front of the coming expulsion. The prophet then divulges the result of this exile in that not only will they be at the forefront of this coming judgment but that their life of luxury will come to an end. The “sprawlers” were mentioned in v.4 as the eccentric oppressors who sit on couches and sleep on ivory beds. The “banquets” spoken of earlier as a festive gathering including heavy drinking which also probably had some exclusive religious overtones meant for this class of citizens.

Yahweh Proclaims Judgment (vs. 8-11)

Earlier, it was revealed that the judgment to come would be guaranteed through Yahweh swearing by His holiness, now, the scriptures tell us that God would sear by Himself. This is a means of ensuring the outcome proclaimed by the Lord. There are times that this is shown through the guarantee of a blessing such as when God swore to Abraham that withhold His blessing upon him because he’d not withheld his son (Genesis 22:16). Other times, it comes in the form of an impending judgment (Jeremiah 22:5; 51:14). While some see sorrow in God’s unbending word, believers in Him take comfort knowing that “The Lord has sworn And will not relent, ‘You are a priest forever According to the order of Melchizedek’ (Hebrews 7:21). Christ is forever our Great High Priest who establishes our standing before God and intercedes for those whom He offered the sacrifice of Himself. The prophet reiterates his condemnation of the northern kingdom’s arrogance and their palaces of worship. The terminology of hatred began in 5:21 with the rejection of their worship, now He turns to their arrogance. This is suggestive of the penalty for the disobedience of God’s people in His law (Leviticus 26:30) and this abhorrence leading to the deliverance to their enemies (Psalm 106:40-42). Amos is especially preoccupied however with the capital city of Samaria as a representative of Israel which will feel the fullness of His mighty wrath. How he’s going to do this, we will see in v.14.

The point of vs. 9-10 is the destruction of the city. But this is a peculiar scene very challenging to understand. It comes almost in the form of a parable. While in 5:3 when the ratio of death was 90%, we now have a populace dying at a rate of approximately 100%. It’s difficult to know how the term dodo is translated. Some refer to an uncle (NASB, KJV) while others a relative of the dead (NKJV) or one’s relative (ESV). Understanding the relationship, if any, with the 2^nd mentioned individual is also wanting. The 2^nd is referred to as an undertaker (NASB), and while some translations seem to render the first and second individual as interchangeable (The ESV reads: one’s relative, the one who anoints him for burial), others see it as two distinct individuals (NKJV: a relative of the dead, with one who will burn the bodies). The 2^nd identifier is well translated by the NKJV as the one who will burn the bodies. Carroll brings up a worthy problem:

The customer at the time for relatives to take charge of properly burying the dead (Lev 10:1-5); 2 Kgs 13:21), but to what might the burning of the corpse refer? Cremation was not an accepted cultural practice, and burning was reserved for criminals (Gen 38:24; Lev 20:14; Josh 7:15, 25)[3]

I believe that this scenario is to communicate the gravity of the judgment to come. Those elites who had stolen from the oppressed would die as criminals. These men would not be buried in a customary fashion and fell under the curse of Yahweh for their grievous sins. The scene now turns to the relative calling out to see if anyone else is alive in the house. The callee responds in the negative but why the command to keep quiet so as to not invoke the name of Yahweh? Smith makes an interesting argument.

Silence is suggested by the relatives because “it is no longer possible to call on the name of the LORD” since they are all dead, it will not do any good to call on God to save someone.[4]

But I’m still not persuaded since it seems that we have more than a situation where to call upon the name would have no use, it seems to point to a command not to invoke it. I believe that they’ve experienced a judgment so great at the hands of their God that they fear that invoking His name might cause Him to take notice and inflict more devastation upon them.

In v.11, Amos speaks of the command of Yahweh to smash (KJV-smite) the great and small houses. While some interpret the smashing in the form of an earthquake, it seems to make better sense to associate it with the invading army that would take them into exile. Whether these are literal houses or a sign of the rich and poor, the outcome is that God’s judgment will bring devastation to the land.

The Pollution of the Purpose of Justice (Vs. 12-14)

Amos now turns to a metaphorical question focused upon the concept of purpose. The first is the rhetorical question of whether horses run on rocks. When transportation through rocky ground was necessary, Israelites utilized donkeys to travel since such terrain would ruin the hooves of the horse. The challenge of the 2^nd statement is that there were seemingly oxen that did plow the rocks. These animals were not being used for their proper use. The 2^nd part of v.12 speaks, much like these animals, of those not using justice and righteousness in their proper way. Transforming justice and righteousness, concepts that God has affirmed and grant to give blessings to others, are now being used to oppress. Instead of bringing joy, they’ve become poison and wormwood.

V.13 is addressing the same individuals (usage of “you” in both texts) and now moves to their arrogance in placing their boasting in military victories they’d achieved. These victories were won in both Lodebar (Joshua 13:26; 2 Samuel 9:4-5; 17:27) and in Karnaim (Genesis 14:5; 1 Maccabees 5:26; 44-45). These towns may represent victories in the expansion of Israelite territory and control into Transjordan under Jeroboam II (2 Kgs 14:25-28)[5]. In the same way it was foolish to think that a riding a horse on rocks or plowing them with oxen, it was foolish to rejoice in these victories. The reason is found in v.14. While they defeated nations in a successful military campaign, Yahweh was going to raise up a nation against them. Most scholars argue that this nation was none other than Assyria. The God of hosts will use this nation to humble them when they were at their strongest demonstrating that their rejection of their God would lead to their demise. Hammath was mentioned earlier in the chapter, identifying the northern boundary from this point to the brook of the Arabah ( Numbers 34:7-8), the place where Solomon had the dedicatory service (1 Kings 8:65) and notice the borders which Jeroboam conquered, he restored the border of Israel from the entrance of Hamath as far as the sea of the Arabah according to the word of the Lord, the God of Israel… (2 Kings 14:25) – Also see Deuteronomy 3:17; 4:49; Joshua 3:16; 12:3 for further conquests of this territory.

Chapter 7

Prior to this chapter, Amos was reiterating the words of the Lord to the surrounding nations, Judah and especially the northern kingdom of Israel. Now, the literary approach shifts to visions that are communicated to Amos but still regarding the Kingdom of Israel. There are at least 5 visions in chapters 7-9 that constitute Yahweh “showing” him an oracle of things to come to the land[1] even thought there is no direct command to prophecy against them. The reality is that Amos is not saying anything new in these visions that he has not already reiterated many times against them but the following section seems to communicate a more personal participation from the prophet.

The Intercession of the Prophet: The Swarm of Locus (Vs. 1-3)

The following 6 verses are two interrelated visions that speak of Amos’ intercession on behalf of the people after Yahweh proclaims His judgment upon them. The first vision begins with Amos seeing the Lord forming a locust-swarm. There are two ways that the locust could be taken. One is the symbolic form of an army as found in Nahum 3:15-17 and elsewhere or it could be taken literally as in the case of the plague of Egypt in Exodus 10. The former makes better sense if we consider the exile/invasion motif throughout the book, while if the latter, it could be speaking of a judgment against the nation that was originally issued against the enemies of that nation. But the focus isn’t only on the swarm but also on when they would devour. Carroll explains:

The Gezer Calendar suggests that the late crops were vegetables sown after the rains of March and April. This Locust attack will also mean the loss of the grain crops that mature at that time…what awaits the people after the locust attack are the dry summer months, when there is little hope of anything growing.[2]

This meant that famine was coming, and it would mean a devastating time for the nation. The expression “the spring crop was after the king’s mowing” was perhaps a portion taken in the form of a tax, or for their royal horses (1 Kings 4:26-28; 18:5) but we are uncertain.

In v.2, we begin to see the reaction of Amos after the Locust have devoured the entire crop[3]. He addresses Yahweh as an intercessor on behalf of the people. His intercessory words are a plea for Yahweh to pardon the nation. He is reacting to the severity of the judgment that is being revealed to him. The gravity of this coming plague causes Him to appeal to God to show mercy. Notice however, that there is no indication that the nation repents. This is an appeal based upon pure grace! The reason for the plea is that Jacob is small and cannot stand. The notion here is that the northern kingdom, represented by Jacob, cannot withstand the judgment.

In v.3, we see the fruit of the cry of mercy in that Yahweh “repents” or “change His mind”. While always challenging, the question of God’s relenting or changing His mind has brought to the forefront the question of His immutability. I will reiterate here what I had written during my review of Jonah. Yahweh relenting challenges our view of God as an unchanging being. We read in several instances of God relenting from a proclamation that He has made. We read of the Lord changed His mind about the harm which He said He would do to His people (Exodus 32:14) when Moses interceded on behalf of the people at Sinai. The prophet Jeremiah could say that at one moment I might speak concerning a nation or concerning a kingdom to uproot, to pull down, or to destroy it; if that nation against which I have spoken turns from its evil, I will relent concerning the calamity I planned to bring on it (Jeremiah 18:7-8)[4]. In this case, the nation that turned from evil was Nineveh. But there are other scriptural references that seem to indicate that God doesn’t change His mind. We read “God is not a man, that He should lie, Nor a son of man, that He should repent; Has He said, and will He not do it? Or has He spoken, and will He not make it good? “Behold, I have received a command to bless; When He has blessed, then I cannot revoke it (Number 23:19-20). We also read that the Glory of Israel will not lie or change His mind; for He is not a man that He should change His mind.” (1 Samuel 15:29). What we should note right away is the language used in these passages seem to reflect the idea that God is speaking in human terms but ultimately, God’s purposes were already set. As an example, the scriptures attribute God as having arms, hands, a face, and feet. Yet God is a Spirit and God is not a man.

The Intercession of the Prophet: The Firestorm (Vs. 4-6)

The next segment is almost a repeat of the first vision but this time instead of a plague of locust, Yahweh will send fire to execute His judgment. Even the verb eating (translated consumed in v.4) is used to parallel these two visions. Yahweh called for conflict (NKJV) or was calling to contend with them (NASB) which seems to communicate vying with them about their sins. The prophets often speak of God contending with His people due to their transgressions (Isaiah 3;13; Jeremiah 2:9; Hosea 4:1). In the case of the fire, we run into the same issue as with the locust: are we to interpret this literally or symbolically? Is Yahweh’s judgment coming as a literal fire or scorching of the land, or is it symbolic to describe a kindled judgment against them? If we keep with the previous mentions of fire in the prophecy (1:4,7,10, 12, 2:2,5) then we must take this figuratively. The great deep is speaking here of the various forms of water within the northern kingdom and the farmland (territory- NKJV)[5] is probably the land itself. The point is to call into account the gravity of their sins by the force of the judgment. Vs.5-6 have already been addressed in my commentary on vs. 2b-3.

The Plumb Line & Desolation of Israel (Vs. 7-9)

The following texts are tremendously difficult to interpret especially considering a lack of the exact meaning of plumb line or whether that is even a proper translation[6]. The word only appears here in the Old Testament, and scholars seems confused in what the prophet is attempting to speak. Some argue that this expression is better translated “tin wall” (Carroll). The tin would not have protected them and showed their vulnerability. Yahweh is their only protection and their faith in their protective barriers was unfounded. I’m still persuaded that we should keep the English translation plumb line since it makes better sense. The traditional interpretation is that Yahweh is standing on the wall with the plumb line to measure the protection of the wall, and in return, Yahweh places the plumb line in the midst of them to assess them. The nation has not measured up to their responsibilities and in return they will face the coming judgment found in the law.

The phrase Yahweh will spare these no longer introduces v9. The context begins to unravel, and we see the coming judgment to the sanctuaries, the high places, and the king himself. The focus of God’s coming wrath is once again upon those religious sites or edifices that were linked with their worship. The high places are a theme throughout scripture referring to the center of religious worship of other gods (1 Kings 14:23; 2 Kings 17:10-11; Hosea 10:8; Micah 1:5). They are called the high places of Isaac which could very well be pointing to Beersheba (Genesis 46:1). The penalty of sanctuaries laying waste is found in the law as retribution for their disobedience:

I then will destroy your high places, and cut down your incense altars, and heap your remains on the remains of your idols, for My soul shall abhor you. I will lay waste your cities as well and will make your sanctuaries desolate, and I will not smell your soothing aromas. I will make the land desolate so that your enemies who settle in it will be appalled over it. You, however, I will scatter among the nations and will draw out a sword after you, as your land becomes desolate and your cities become waste. (Leviticus 26:30-33).

Yahweh Himself will come personally to inflict the final demonstration of wrath and this time it is against the house of Jeroboam. While Jeroboam himself died peacefully (2 Kings 14:29), His heir died at the hand of assassins (2 Kings 15:10).

Amaziah’s Accusation (Vs. 10-13)

The following verses are peculiar in many ways and scholars have questioned the authenticity of the passage. Some of the problems stem from the question of the authenticity of the story, where it is placed in a peculiar position within the book (right in the middle of several visions) and it almost seems that Amos is no longer narrating the story, but it comes from an outside source[7].

V.10 is intrinsically linked with v.9 when we consider the parallel terminology of the house, Jeroboam and the sword. Amazia was the priest of Bethel, the pagan temple that offered up worship to false gods. Amaziah was loyal to Jeroboam, not simply due to his identity as king, but also because it was the king who made him the priest of Bethel.

And he made houses on high places, and made priests from among all the people who were not of the sons of Levi. Jeroboam instituted a feast in the eighth month on the fifteenth day of the month, like the feast which is in Judah, and he went up to the altar; thus he did in Bethel, sacrificing to the calves which he had made. And he stationed in Bethel the priests of the high places which he had made. (1 Kings 12:31-32)

The accusation against Amos is one of conspiracy to overthrow the monarch’s authority probably through sedition. If Amos was able to gather a revolt, then the priest of bethel may lose his priesthood. But the prophet is bringing a message to the temple and not stirring a rebellion. His declaration is against the nation and its institutions, not as a means of taking them over but to warn the nation of the impending judgment to come because of their sins against their God and His people. Amos’ words stir the priest of Bethel to the point where he could say that the land would not be able to endure all his words which means the priest was aware of a great deal of the previous words spoken. In v.11, we see the deceitfulness of Amaziah whereas he doesn’t mention to the king the entire warning but focuses upon the fall of Jeroboam and the devastation to come. There is no mention of the reason why the prophet was uttering these warnings. Carroll points out the formula “thus says Amos” rather than “thus says Yahweh” diminishing the divine inspiration of the words of the prophet[8].

In v.12-13, the false priest now confronts the true prophet. Amos is commanded to leave and return to the land of Judah. In other words, go home and leave us alone! He commands Amos to go eat bread and prophecy in his homeland. There is nothing to indicate that he issues this command based upon an edict from the king. He is also not asked to refrain from prophesying but that he do so in his own land. The fact that the priest refers to him as a “seer” seems to indicate that he is perhaps being mocked.

Amos’ Rebuttal (Vs. 14-17)

One of the challenges to the response of Amos to the priest is how to supply the tense of the verb. The NASB renders these verbs in the present tense “I am not a prophet, nor am I the son of a prophet…” while the KKJV renders it “I was no prophet, Nor was I the son of a prophet”. Regardless, Amos is responding by determining that his prophethood wasn’t the original purpose for his life, but that he was called to deliver the message. The son of a prophet could simply mean descended from prophets but probably that he doesn’t comes from an order of prophets (1 Kings 20:35; 2 Kings 2:3; 4:38; 2 Chronicles 19:2). His original intent for his life was to live as a herdsman and a grower of sycamore figs yet God took him away from this for a purpose, to prophecy to Israel. Amos left his former life behind to fulfill his task as a prophet, similarly to the apostles who left their livelihoods and followed the Lord Jesus. While Yahweh told Amos to go to Israel to prophecy, Amaziah is telling Amos to go away to prophecy.

The condemnation that the prophets previously proclaimed of “hearing” the words of Yahweh are now directed to the priest himself. Amos begins by contrasting the words of Amaziah with those of God and what a contrast it is! While Yahweh had sent Amos to prophecy against Israel, Amaziah is telling him not to prophecy against Israel, and in return is demonstrating that he has turned from Yahweh to do the king’s will, rather than Gods. The priest, a representative of the people to Yahweh, who was consecrated to serve Yahweh, has betrayed his God and Amos describes the repercussions of this disloyalty. Some may object to the severity of the condemnation but remember, Amaziah was a priest and he sided with those who were against God, lead the nation in worship of another god and told the prophet of God to leave. The judgment will come upon his own family whereas his wife will become a harlot, his sons will die by the sword and his land will be taken away. These are all the results of an invading army taken its toll upon a nation. Women were left to prostitution to support themselves; sons were killed in battle and the victors were awarded the land of their enemy. What is fascinating is the last clause where the prophet states that “You yourself will die upon unclean soil”. The priest who told the prophet to go away to his homeland will be brought to a far country away from his own homeland and be killed. This was clearly a severe judgment against an individual since he would be buried in unclean soil (1 Samuel 26:19; Ezekiel 4:13; Hosea 9:3-4). The invasion will also result in the exile of the land which the priest asked Amos to leave.

Pondering

This chapter truly reminds us that, as believers in the New Testament, we need to continue to examine ourselves. Leaders in the church (and even the congregants) need to ask themselves on which side they stand. Are they being like Amos and faithfully proclaiming God’s word to whatever end or are they like Amaziah the phony priest who prefers to be in the good graces of a wicked king who stands against the proper worship of God and revelation of the Lord. One attempted to lead the people to Yahweh while the other was leading them away into judgment.

Chapter 8

A fourth vision is now introduced in the opening words of chapter 8. Once again, we have Yahweh “showing” Amos an oracle to describe the impending judgment to come upon the chosen nation. This vision varies from the others in that a question is posed to the prophet to identify a tangible item, mainly a basket of summer fruit. The expression “basket of summer fruit” itself is unique to Amos but parallels of “basket” and “summer fruit” as separate terms can be found elsewhere. As an example, the prophet Jeremiah speaks of Israel as good and rotten figs within a basket (Jeremiah 24:1-10) separating God’s dealings with two categories of exiles. The summer fruit itself seems to be associated with the false servant Ziba (2 Samuel 16:1-2), the devastation of Moab (Isaiah 16:9) and in Jeremiah 40:10-12, the prophet associates the summer fruit as a token with the end of the exile and the return of the Jews. But to identify these summer fruits, we must look at v.2 to grant us some context. The basket of summer fruit is related to the judgment to come and symbolized the end those who Yahweh calls “my people Israel”. It is probably associated with the last of the fruit that would be harvested within a season. The summer fruit had been gathered and now the end of the crop had come. He is repeating much of what he said in previous portions of the prophecy that the time had come for the judgment (7:8c-9 also see Ezekiel 7:2-6) and there is no turning back! We just saw the expression “he will spare them no longer” in 7:8c and noted that we are reading about an impending invasion that will bring judgment upon the nation. There is no longer any hope of a change of mind by Yahweh. Hence there is a close relation between the 3^rd vision and this 4^th.

There has been debate over whether the text in v.3 is speaking of songstresses singing in a palace or the songs coming from the temple at Bethel. While both of these are plausible, there seems to be a focus upon the songs in the context of their temple throughout the book (5:23; 6:4; 8:10) and there is no reason to shift its meaning here. There is a specific “day” mentioned here and will be the focus of this entire chapter. What will this day bring? The day of wailing will be caused by an overwhelming number of corpses, dead bodies which will be unburied and out in the open in every place. There is no escaping the death that is to come upon them. The term “in silence” (hush!) is, in a sense, reiterating the quietness that will come as they experience the shock of the devastation and death. Not only will the songs stop, but there will also be silence in those days!

The Oppressors Revisited (Vs.4-8)

The Lord focuses His attention now on a particular group, once again the elite oppressors of the northern country. They are those who “trample the needy” with the purpose “to do away with the humble in the land”. This is a reiteration of the opening indictment against the nation found in 2:6-7 to the point where in both sentences, the term “trampled” is used. Their actions do away or bring to an end the destitute of the land probably from an economic perspective. The trampling is through crippling and exploitative monetary dealings to sink the people. While the needy in the land are the victims of the greedy elite, there was coming a day when the Lord Jesus would reveal that it is the meek who would inherit the earth! (Matthew 5:5).

The prophet then moves to a lengthy quote to divulge the intention of their hearts. Their own words expose them as dishonest and as law breakers. The first part of the quote talks about two established festivals in Israel mainly the New Moon and Sabbath. The new moon festival is described in Number 28:11-15 while the sabbath ordinances in Deuteronomy 20:8-11. Both are mentioned together on a number of instances (2 Kings 4:23; Isaiah 1:13-14; Hosea 2:11) and were significant religious remembrances to the people of God. During these festivals they were to rest and worship but these autocrats were anxious for the end of these celebrations so that they could return to their money-making ways. The worship was a formality, and their focus was upon their greed! They were eager sellers of grain and wheat. Their act of dishonesty and oppression came firstly in the form of making the bushel smaller and the shekel bigger. Carroll notes:

The first dishonesty involves tampering with the standard measure for dry goods (the ephah) by making it smaller, resulting in the buyer getting less than what was paid for. The second is to make the customary weight for the payment (the shekel) heavier, so that the buyer pays extra[1].

The final means of duplicity in v.5 is the imbalanced or deceitful scales that they utilize. They “cheat” or “falsify” (NKJV) the scales in their advantage. This was clearly condemned by the civil law laid out in the Torah (Leviticus 19:35-36; Deuteronomy 25:13-15). The purpose for their corrupt business practices is clearly manifested in v.6. There are three manipulative ways that they gain the upper hand with their deceitful trading. The first two are to buy the helpless for silver and the needy for a pair of sandals. To buy people obviously meant that they were became slaves. Debt slavery however was so that an individual could pay for the debt that they owed, but in this instance, the poor are first pushed into poverty by these oppressors and in return this same purchase them into slavery once they can’t afford to pay. They are not only purchased with silver but even for a lowly pair of sandals. To add insult to injury, these sleezy salesmen take over the land of those whom they cheated and, in all likelihood, make them till the land on their behalf.

In v.7, the introduction to the judgment to come is made in similar fashion to previous segments in the book. In this instance “The Lord has sworn by the pride of Jacob”. Previously, we were told that God swore by His holiness, His most emphasized characteristic, to judge the cows of Bashan (4:2) but this time the oath is done with the pride of Jacob, which he alluded to in 6:8. This vow of judgment is this time focused upon the economic abusers. Yahweh will never forget their deeds and hence there is no available salvation from the coming judgment. We should remember the solemnity of this judgment and without Christ, we would have found ourselves in the same situation. But because of the shed blood of Jesus, we are promised: I will be merciful to their iniquities, And I will remember their sins no more.” (Hebrews 8:12; 10:17).

V.8 begins the revelation of judgment to come, and it is communicated in two lines of judgment. The prophet begins to use familiar judgment terminology from other prophets. The first is the shaking of the land which could refer back to 1:1 and the earthquake but it could also signify the coming invasion from the Assyrian armies. The shaking of the land is used in this sense elsewhere (1 Samuel 14:15; Joel 2:10; Psalm 60:2; Isaiah 5:25). While the literal earthquake could be in question, I believe that this is to be taken figuratively as a military invasion. The mourning of those in the land is similar to that of those in 5:16-17 and in 9:4-5, we see that the context is the exile when the phraseology is repeated. Another point to consider is the rising of the Nile. In Jeremiah 46:7-10, we read of the Nile rising against Egypt in the context of an invading military campaign probably by the Assyrians against the nation.

The Dark Days & Lamentations (Vs. 9-10)

The next three sections are set apart for their introductory statement of a day that is coming (Vs.9, 11 & 13). The first of these coming days is marked with a terrible darkness. This is not the first time in the book that it is introduced (2:16; 3:14; 4:2; 5:18-20) and it is linked with a coming judgment upon the people and the land. In this instance, Amos speaks of the day of judgment entailing Yahweh making the sun go down at noon and making the earth dark in broad daylight[2]. The prophets looked to the coming invasion as a day of darkness and gloom (Jeremiah 15:9; Zephaniah 1:15) which was a similar judgment as one of the ten plagues (Exodus 10).

V.10 is a series of further results of the Day of Yahweh against His rebellious people. The first of these is that their festivals and songs will be transformed into a time of mourning and lament rather than joy and celebration. We saw similar wording in 5:21-23 where Yahweh rejects their worship. The people who were comfortable and celebratory will enter days of complete darkness and sorrow. Those sombre days would be marked with national mourning for the dead as Yahweh would bring sackcloth on everyone’s loin and baldness of every head. Both of these are reactions to mourning over loss ones (Isaiah 15:2; Jeremiah 48:37-38; Ezekiel 7:18; 27:31) and a reoccurring theme in Amos’ prophecy (5:16-17). This grieving is comparable to the loss of an only son. The loss of an only son to a mother and the cutting off one’s posterity was truly a dreadful event for any parent, but this type of mourning would encompass an entire nation. Truly that day would be a bitter day for the nation, a day that would live in infamy for them as they were invaded, destroyed, and sent into exile.

A Famine of Divine Words (Vs. 11-14)

That day will also be a time of great famine in the land of Israel. This food crisis however won’t be caused as a result of the pillage of an invading army but the absence of the word of God. The farmland and the great deep (7:1-3) will not be the focus of this famine but the land and its people will lack the guidance of Yahweh. This is probably referring to the fact that there will be no prophets to disclose the words of Yahweh to the people. When the Assyrians devastate them, they will look to their God for help but there will be only but silence for them. They will wander from sea to sea, over and over again, but like scavengers would look for food and water, they will find nothing to satisfy them. No guidance, no hope and no God! Their opportunity to turn to God ran out and now they would face the consequences of their rebellion and rejection.

V.13 is once again a recurrence of previous themes found in the book. The virgins were previously associated with Israel (5:2) that had fallen, and she had no ability within herself to rise again. and of course, the young men represent the male warriors who died by the sword (2:11; 4:10). Israel’s faint is caused by a lack of the quenching power of the Word of God because they rejected His word (Torah) and the message of the prophets. One day in their future, a spring of water would come to Samaria that would have the ability to quench their thirst once and for all (John 4:13-14).

There is a group identified with the young men and virgins who are said to fall and never rise up again. This is similar language to the virgins in 5:2. These who have permanently fallen were guilty of swearing by the guilt of Samaria. Oaths were only to be sworn to Yahweh (Deuteronomy 6:13; 10:20) and never to any other gods (Joshua 23:7; Jeremiah 5:7; 12:16; Zephaniah 1:4-5). The vowing of Dan is probably associated with the rise of the golden calf in the region of Dan (1 Kings 12:28-32). Beersheba was mentioned earlier in 5:5 as a place of worship which probably had mingled the worship of Yahweh with other gods. The point of v.14 is that when the Israelites became desperate in not finding the words of God, they turned to their idols to seek a word of hope but obviously would not find any.

Chapter 9

The final chapter begins in a same structure as the previous segments by addressing the coming judgment against the chosen nation. This time, Amos is presenting the unavoidable judgment to come against them. We begin the fifth vision with Yahweh standing next to the altar with no conversation between the prophet and God. Amos doesn’t see locust of a plumbline but Yahweh Himself. The altar that Yahweh is standing beside is probably that of Bethel, but some commentators believe it was Jerusalem. He already proclaimed the judgment to come upon it (Amos 3:14) and would see it through. Yahweh speaks and commands that the capital be smitten to the extent that its threshold be shaken. The proclamation of judgment seems to be from Yahweh to an unknown agent. That which is smitten are the capitals, which were located on the top of the columns holding up the roof of the temple[1]. The idea of the fall of the capitals to the extent that the foundation will shake is to demonstrate that all of the temple will be displaced and in return destroyed.

Carroll makes the argument that the translation of the phrase “break them on the heads of them all” is wanting. This is the translation of most English bibles, but he makes the case that the better rendition should be “cut off their heads of all of them” (see Pages 481-482). But who are those who are to have their heads cut off, (the initial group to the secondary found in the next expression “I will slay the rest of them by the sword”)? Deciphering the phrase is very challenging whether it meant to “break them on the heads” as the capitals falling upon them, or them being decapitated. If it’s the latter then we are speaking of those inside the temple (priests) and the slaying by the sword are the rest outside the temple. In other areas of Amos, the sword is linked to a military invasion which brings death to the people (7:7-9; 8:1-3).

These to whom the judgment is coming will not find any means of escape. There is no means by which they can hide or flee from the Divine Judge. We’ve seen this same language earlier in the book in that men will try to escape death but will be unable (2:14-16).

Vs 2-3 speak of the utter impossibility of avoiding the judgment. No matter where they hide, God will find them, and they will suffer His coming. Even if they were to dig in desperation to the depths of sheol, the furthest away from God, or ascend to the highest point of heaven, God’s hand will find them. Whether the extremes of escape bring them to the top of the 1800-foot peak of Mount Carmel with all its caves or forest for a hiding place, or when they delve into the very bottom of the sea, God will find them! He will search them out and take them away or send a serpent to bite them. There is simply no geographical place in heaven or on earth in which to hide from God or escape his power[2].

V.4 points to another means by which they will not be able to escape this judgment. This time the Lord speaks in terms of them going into captivity. In other instances, it seems that they were willing to voluntarily go into Sheol and to the far reaches of the heavens to escape but in this instance, Amos is referring to an involuntary going forth. Even in a far land, ruled by men who don’t have Yahweh as their God, the sword of the Lord will find them! God’s sovereign purposes extends to the ends of the earth and there is no geographical area to which they can hide from His face. The expression “I will command the sword” seems to indicate Yahweh’s universal sovereignty over all the nations. He will command these oppressive nations to slay them by the sword and hence their escape is untenable. They are doomed to the judgment of their God whom they have betrayed. The eyes of the Lord set upon someone is usually in the context of a good omen for their welfare (Genesis 44:21). In this instance, however, it is intended for evil. They refused to seek good and chose evil (Amos 5:14) and hence their reward is the eyes of judgment fixed on them. Evil here is the term “raa” and could be contrasted from the evil of those who commit evil. As Carroll points out: The former arises from human exploitation, the divine evil (ra’a) of judgment[3].

The Final Doxology

V.5 is almost verbatim to what we saw in 8:8 as a doxology to the living God’s greatness! It is descriptive of the significance of Yahweh of armies and seals the fate of those whom He will judge. The doxology is sandwiched between the two mentions of His name in vs. 5 & 6. This judge and commander of armies is the One who touches the land, and it melts or tremble and none who dwell in that land will escape. As we mentioned earlier in 8:8, the rising of the Nile is used in the context of an invading military campaign probably by the Assyrians against the nation. He commands this army and determines their prey, complimenting what Yahweh just proclaims in v.4.

According to the NASB, Yahweh is also said to be the One who builds His upper chambers in the heavens and founded His vaulted dome over the earth. The NKJV translates this as He who builds His layers in the sky, And has founded His strata in the earth. The notion here is not of a layer, like the NKJV, but of steps (Carroll) which ultimately are those that lead to the great palace of Yahweh in the heavens. The palace is referring to the place of His throne and sovereign rule. The vaulted dome is somewhat synonymous to this referring to the palace and the place of His throne. The place is the heavens and the rule in this case is over the earth. The final expression is once again verbatim with another portion of Amos mainly in 5:8. Yahweh calls the waters and in by His sovereign power they answer. He pours them out, not as a rain fall, but in the same way as when the earth was formed (Genesis 1:6-10).

A Delusional Status

The prophet now writes by presenting two questions to the sons of Israel: (1) Are you not as the sons of Ethiopia? (2) Have I not brought up Israel from the land of Egypt? Both of these are meant to deliver the final blow to the nation who may have counted their favour from Yahweh as unconditional. Notice that He asks them if they are the sons of Ethiopia or Cush, people from a foreign land with foreign gods. Of course, the average Israelite in those days with their military might and economic prospering would have answered that they were certainly not. Because of their status as sons of Israel, descendants of Abraham, they believed they were right with God because of their lineage but here Yahweh states that they are no different to Him than the sons of a foreign nation far from Israel. The answer to the second question drives this point home. Yahweh had brought their ancestors our of slavery in Egypt, but this had very little meaning, since God had even taken the Philistines and Arameans out of slavery as well, two nations at odds with the living God. He gives Israel the same status as these nations! The only unique trait they had was their covenant, which they’d betrayed its stipulations over and over again. They had a privilege in this covenant over these nations yet had failed in their responsibilities to it.

V.8 is significant as a summary overview of what is to come. The eyes of Yahweh are upon the sinful kingdom is an extension of 9:4 where we were told that I will set my eyes against them for evil, not for good. The nation itself as a sinful kingdom will be destroyed from the face of the earth. But this devastation will not be total. This is a preamble of what we will see in vs. 11-15 which indicate how the destruction will not have an absolute effect. Not all will be destroyed, but some will be left all the while most that are left will go into exile or stand among the ruins of the great nation. He will shake the house of Israel among all the nations. The challenge comes with understanding the result of the shaking. Are the pebbles that fall to the ground the survivors or those who are going to be killed by the sword?

The Final Doxology

A Delusional Status

[1] The New International Commentary on the Old Testament, The Book of Amos, M. Daniel Carroll R., Eerdman Publishing, 2020, Page 480

[2] The NIV Application Commentary, Gary W. Smith, Zondervan, 2001, Page 402

[3] Carroll P. 485

[1] The New International Commentary on the Old Testament, The Book of Amos, M. Daniel Carroll R., Eerdman Publishing, 2020, Page 480

[2] The NIV Application Commentary, Gary W. Smith, Zondervan, 2001, Page 402

[3] Carroll P. 485

[1] The New International Commentary on the Old Testament, The Book of Amos, M. Daniel Carroll R., Eerdman Publishing, 2020, Page 452

[2] Note that the term “earth” could be translated “land” as the land of Israel

[1] Amos 7:1, 4, 7; 8:1; 9:1

[2] Carroll Pages 400-401

[3] Smith argues that the translation placing the intercession after the judgment occurred is challenging and not required. He sees the word klh as meaning to determine or decide rather than to have executed (Page 353).

[4] Also see Micah 7:3,6

[5] The literal term is “portion”

[6] For an overview of the difficulty, see Carroll Pages 410-411

[7] The visions are written in the first person while suddenly the narrative switches to the third person.

[8] Carroll Page 422

[1] Another possible interpretation is where the personal pronoun “you” (which is not included in the original text) is replaced with the pronoun “they” as in the NASB. The idea is that the elites representing those who lead on the mountain of Samaria are boasting about their greatness and they are the ones commanding Amos to “go see”. Carroll points out “while it is attractive, a problem with this view is that elsewhere in the book quotations are introduced as such (2:12; 4:1; 5:14; 6:10,13; 8:5; 9:10) – Page 365

[2] In the Old Testament the common term for “cup” is kos. Mizraq, however, appears exclusively in religious contexts – Carroll P.375

[3] Carroll Page 383

[4] Smith P. 342

[5] Carroll Page 389

[1] Carroll P. 292

[2] Also see Jeremiah 18:13; 31:4,21

[3] Carroll also notes a third way that it could be employed mainly through seeking God through the prophets (Exodus 18:15; 1 Samuel 9:9; 2 Kings 3:11; 8:8; 22:13; Jeremiah 37:7; Ezekiel 14:3; 20:1,3). The mention of God speaking through His prophets as a lion in 3:7 resonates from this concept See Carroll P. 300.

[4] Carroll P. 302

[5] Also see Jeremiah 4:4; 21:12

[6] Carroll (P. 311) points out that the verb sapak (pour out) is generally only used of Yahweh as the subject in the context of dispensing the Spirit (Isaiah 32:15; 44:3; Ezekiel 39:29) and His wrath (Jeremiah 6:11; 42:18; 44:6; Ezekiel 7:8; Hosea 5:10; Zephaniah 3:8)

[7] Smith P. 315

[8] Carroll P. 324

[9] Isaiah 13:6,9; Ezekiel 13:5; Joel 1:15, 2:1,11; Obadiah 15; Zephaniah 1:7; Malachi 4:5

[10] Acts 2:20; 1 Corinthians 5:5; 1 Thessalonians 5:2; 2 Thessalonians 2:2; 2 Peter 3:10; Revelation 6:17; 16:14

[1] The NIV Application Commentary, Gary W. Smith, Zondervan, 2001, Page 301

[1] The New International Commentary on the Old Testament, The Book of Amos, M. Daniel Carroll R., Eerdman Publishing, 2020, Page 203

[2] The NIV Application Commentary, Gary W. Smith, Zondervan, 2001, Page 274-275

[3] The NIV Application Commentary, Gary W. Smith, Zondervan, 2001, Page 284

[4] The New International Commentary on the Old Testament, The Book of Amos, M. Daniel Carroll R., Eerdman Publishing, 2020, Page 241