universal rule and government. He sees the LORD as Creator (4:13; 5:8; 9:5, 6), the agent in all history (3:6; 4:6– 11; 9:7) and the moral governor or judge of all the nations (1:3–2:16). He acknowledges one only God but recognizes that there are other objects of worship (5:26f; cf. 1 Cor. 8:5f.) to which people can be drawn away. AMOS Judgment The only God is the judge of all the earth. Over the whole wide world, crimes against humanity, wherever, whyever Introduction and however committed, whether recorded by man or noted only by God, are abhorrent to him and will receive an appropriate recompense. To be brought near to such a God The times of Amos through the privilege of being his chosen people carries the consequence of weightier and more certain judgment (3:2), The date of the earthquake (1:1) cannot now be settled and for the sins of God’s people are not just offences against therefore we do not know exactly when Amos prophesied. conscience (as in the case of the nations) but specific Uzziah of Judah reigned from 767–740 BC and Jeroboam II rebellions against the light of revelation (2:4ff.). Both of Israel from 782–753 BC and, within these limits, a date affronts to God and offences against mankind are offensive around 760 BC is suitable for Amos. See the chart ‘The to God and his judgment will fall. prophets’ in The Song of Songs. Society Jeroboam was an energetic king, ready to take every opportunity for his country’s expansion. The time favoured The assumption that crimes (social offences) are sins him: in 805 BC Adad-nirari of Assyria had conquered Syria, (offences against God) lies at the heart of Amos’s thus disposing of a long-standing enemy of Israel. Assyria sociology. In every aspect of society it is with the LORD itself then entered into a period of decline and so the way that we have to deal, whether conduct pleases him and was open for Jeroboam to restore his kingdom to the comes under his blessing, or offends and merits wrath. boundaries it had enjoyed under Solomon. This in turn gave Society does not rest on independent, mechanical him control of trade routes and therefore commercial principles—market forces, money supply, Gross National prosperity which was reflected in a dominant wealthy class Product—for its prosperity. Prosperity comes with divine living in great luxury. As often happens this went hand-in- blessing and no matter how efficient the economy it cannot hand with exploitation of the poor (5:11; 6:6). Amos’s prosper if it is under his curse. prophecy against the excesses of Israel, the northern The LORD is concerned with how war is waged (1:3, kingdom, were even more unwelcome in that he came from 13), how commerce is carried on (1:6; 8:5–7) and whether Judah in the south (7:10–17). obligations solemnly undertaken are fulfilled (1:9). He is While, therefore, the land had known its troubles within offended by the acquisitiveness which allows the end to living memory (4:6–11) the prospects seemed good. It was justify the means (4:1–3), when ruling classes become self- possible to defer anxiety to the remote future (5:18; 6:3) important and callous (4:1; 6:1), and when wealth is only a and to forget that while Assyria might be asleep it was not means to luxury for some to the neglect of those less well dead. supplied (3:12–15; 4:1; 6:4–6). The perversion of justice in the courts rouses his animosity (2:6, 7; 5:7, 10, 12, 15) as The teaching of Amos does commercial dishonesty—the petty fraud of the shopkeeper who tampers with his scales (8:5–7) and the God inhumanity of ‘big business’ when it treats people as commodities (1:6). On all these grounds, Amos’s people While Amos stresses the unique privilege of Israel (2:9–11; came under judgment and by extension our modern 3:2) he never speaks of the LORD as ‘the God of Israel’; industrialized, post-biblical world falls under God’s neither, indeed, does he use the word ‘covenant’. He seems judgment too. These aspects of commercial and to avoid anything that might foster Israelite complacency or materialistic society, which makes a god out of prosperity, false security. His favoured divine titles are ‘the Sovereign have an ominously familiar ring. LORD’ (e.g. 1:8; 8:1, 3, 9, 11; 9:8) and ‘the LORD God Almighty’, i.e. the God who is in himself every potentiality Hope and power (4:13; 5:14–16, 27; 6:8, 14). Amos does, of For Israel, as for the world, will judgment spell an utter course, use the divine name ‘Yahweh’ (‘The LORD’) more end? Amos is a prophet of Yahweh, and this alone should than any other name, but throughout his prophecy he have been sufficient to preserve him from the charge that he stresses the features of God’s character which underlie lacked a message of hope (possibly more unhesitatingly (5:21–25). Did Amos then swing to the opposite extreme, made twenty years ago than today) and that passages like looking for a religion of ethical behaviour without cultic, 9:11–15 are later contributions by other writers. ‘Yahweh’ sacrificial expression? His question in 5:25 seems to revealed the meaning of his name (Ex. 3:15; 6:6–8) in a suggest this and, indeed, has often been so understood (C. single exodus-event which both saved his people and F. Whitley, The Prophetic Achievement, Blackwell [1963] overthrew his foes. Preaching about such a God cannot p.73). But for a preacher to ask a question makes him exclude hope because it is of the essence of his nature. This dependent on the answer his hearers will give, and there becomes clear in 7:1–6 where Amos is made to face the full can be no doubt that Amos’s congregation would have consequence of Israel’s sin in great judgments which would replied heartily that indeed they were obeying divine law leave no survivor. When he prays against such eventualities that reached back to the days of Moses. On any view of the he is assured that ‘this will not happen’. The commentary dating of the Pentateuch, but particularly if the Pentateuch will show that the negative statements of 7:3, 6, denying stems from Moses, sacrifices were a fundamental part of total destruction, develop into the positive hope of 9:11–15: the Israelites’ religion as received from God. This leads us a restored ‘David’, a restored creation and a restored to the view taken in the commentary (cf. H. H. Rowley, The people. Unity of the Bible, Carcy Kingsgate [1953] p.42) that Amos’s question is not whether sacrifices were right but Prophecy what place they were intended to have. The LORD’s priority was that his people should obey him (Ex. 19:4–5; 20:2– Ch. 7:14 is a key verse. In Hebrew the omission of the verb 3ff.), and the sacrificial code was a provision for their ‘to be’ (lit. ‘I not a prophet’) usually implies a present tense lapses in obedience. Then, as now, the divine call was to (RSV, ‘I am no prophet’). Those who follow this holiness, but if people sinned they had an advocate and a interpretation (e.g. Wolfe, Joel and Amos, Fortress Press propitiation for their sins (1 Jn. 2:1–2). Ritualized religion, [1977], pp. 306, 312f.) suggest that Amos is denying that an then and now, is a reversal of this priority. (See further on office or official position has anything to do with the case, 5:24ff.) for what matters is the proclamation of the divine word. Wolfe must deny that 2:11 and 3:7, which are positive about the prophetic office, come from Amos himself, and The book of Amos then assert that Amos says ‘I am not a prophet’ (7:14) immediately before he says that ‘the LORD sent me to be a The book of Amos has come to us as a carefully edited prophet’ (7:15). piece of literature and there is no reason to doubt that Amos As far as the Hebrew is concerned, while possibly the was his own editor. In fact, when we consider his majority of cases where the verb ‘to be’ is left unstated conviction that his words were God’s words it is unlikely needs a present tense, each case must be decided by its own that he would have left them to the risk of oral tradition or needs. Thus, in the present context, in reply to the challenge to unpredictible later editors (cf. Is. 8:16–20; Je. 36). But from the priest, Amos looks back to a time when he was a the question must be asked, nonetheless, whether there are prophet neither in fact nor prospect, until divine parts of the book as we have it that might more reasonably appointment and commissioning gave him prophetic status be seen as the work of others. and work, as the NIV correctly implies. He also stands (i) The oracles against Tyre, Edom and Judah (1:9–12; within the tradition of classical OT prophecy as one 2:4–5). These are often treated as additions because they endowed with the divine word. Like all the prophets who are briefer than the oracles against Damascus (1:3–5), Gaza speak on this point (cf. Je. 1:9; Ezk. 2:7–3:4) Amos asserts (1:6–8), Ammon (1:13–15) and Moab (2:1–3). But when the exact identity between his words and the LORD’s words the evidence is added up there are, after all, three oracles in (1:1, 3). the short form and four in the longer form and, as Hubbard This is the unique fact of verbal inspiration: that the says (TOTC, p. 97), ‘variety may be as strong an evidence LORD did not just share with the prophets the ‘drift’ of what for authenticity as similarity is’. Furthermore, as a Judahite he wanted them to say but that they were people so worked (1:1) the condemnation of Judah is the one thing Amos dare upon by God that the words which were naturally theirs, not leave out unless he wishes to discredit his message by bearing the imprint of their times, personalities and studies, partiality. were the very words in which the LORD intended his truth (ii) The hymn-like fragments (4:13; 5:8–9; 9:5–6). to be perfectly enshrined. Hyatt (‘Amos’, Peake’s Commentary (1963), p. 617) urges that the doctrine of God the Creator evident in these Religion passages requires a later date than the time of Amos (cf. H. W. Robinson, Inspiration and Revelation in the Old Israel in Amos’s day was extremely religious but it was a Testament, OUP (1946), p. 22). But archaeology has shown religion astray from the law of God (2:7–8), devoid of that the concept of the gods as creators is as old as religion. spiritual benefit (4:4–5), incapable of protecting its It would be remarkable indeed if the OT was laggard in devotees (3:14; 5:5–6) and lacking moral and social justice ascribing this glory to the LORD! Furthermore, as the Commentary shows, the passages are carefully embedded 1:3–2:3 B Against the pagan peoples in their respective contexts. So perhaps Amos was quoting 2:4–3:2 B Against the chosen people well-known hymns on the topic of God the Creator, but doing so with an eye to the needs of his message at each 3:3–8 A The Lion’s roar: the prophetic word point. (iii) The words of 9:11–15 are much disputed because they have such a golden message of hope as compared with 3:9–6:14 An enemy around the land: the Lord’s anger the solemnity of the rest of the book. It used to be held that, in any case, such a doctrine of hope required a post-exilic 3:9–15 A The shattered kingdom date. The language of the passage fits well with the rest of 4:1–3 B The leading women the book, however. Besides this, there is an inherent absurdity in thinking that it was a later editor who added 4:4–13 C Religion without repentance the note of hope, presumably when the full-blown message 5:1–27 C Religion without of doom did not eventuate and an Israelite people reformation continuing to exist after the exile. For if Amos is only a 6:1–7 B The leading men prophet of doom, foreseeing only the end of the covenant and of the covenant people, hope could only be added at the 6:8–14 A The shattered kingdom expense of making him a false prophet! On the other hand, if Amos really believed his own message about fire on Judah and Jerusalem (2:5) it is reasonable to expect that he 7:1–9:15 The Lord God: judgment and hope would look to the LORD for some word about the future 7:1–6 A The devastation that will beyond the fire and then express it in symbols and motifs not be familiar in his own day. 7:7–9 B Discriminating judgment 7:10–17 C The inescapable word Further reading 8:1–14 D ‘In that day’ J. A. Motyer, The Message of Amos, BST (IVP, 1974). 9:1–6 C The inescapable judgment P. C. Craigie, Twelve Prophets, Vol. 1, DSB (Westminster/John Knox Press, 1984). 9:7–10 B Discriminating judgment J. M. Boice, The Minor Prophets, 2 vols. (Zondervan, 1983, 9:11–15 A The hope that will be 1986). D. A. Hubbard, Joel and Amos, TOTC (IVP, 1989). T. McComiskey, Amos, EBC (Zondervan, 1985). J. Niehaus, Amos, in T. McComiskey (ed.), The Minor Prophets, vol. 1 (Baker Book House, 1992). Commentary 1:1 Title Outline of contents As the book proceeds we learn that the words of Amos are The three main sections of Amos are marked out by what is in fact the words of the LORD (e.g. 1:3, 6; 3:1, 11; 5:1, 4; 9:11–15). But Amos clearly did not lose his personality known as ‘inclusio’, which means that each begins and ends on the same note: the roaring lion (1:2; 3:8), the through becoming the vehicle of the LORD’s words. This is the miracle of inspiration. Shepherds is a word only used surrounding foe (3:9–11; 6:14) and (by contrast) the judgment that will not happen (7:1–6) and the hope that elsewhere of ‘sheep-breeder’ (2 Ki. 3:4). The LORD chooses whom he will, making the very ordinary his agent will (9:11–15). Each section has a symmetrical pattern: the for unique purposes. Only the work of God—not human first (1:2–3:8) takes the form ABBA; the second (3:9–6:14) training or even personal choice—could have made Amos the form ABCCBA and the third (7:1–9:15) the form what he became. Tekoa, 12 miles (19 km) south of ABCDCBA. 1:1 Title Jerusalem. Saw is often used, as here, to describe the spiritual ‘perception’ granted to the prophets (Is. 1:1; Hab. 1:1), not necessarily visionary experience but the ability to 1:2–3:8 The Lion’s roar: universal judgment and its ‘see what is true’. It blends revelation and inspiration, for it grounds implies both an objective truth ‘seen’ and the subjective faculty to ‘see’ it. God gave both the truth and the ability to 1:2 A The Lion’s roar: the Lord’s voice grasp and express it (NBD, ‘Prophecy, Prophets’). Uzziah 6ff.) are linked simply by the thought of gross cruelty (3, … Jeroboam … earthquake, see Introduction. 6); the second pair (9f., 11f.) by unbrotherly action (9, 11); and the third pair (1:13ff., 2:1ff.) by the contrasting ideas of destroying the future (13) and desecrating the past (2:1) and 1:2–3:8 The Lion’s roar: universal by condemnation of what instinctively commands respect, judgment and its grounds the pregnant mother and the human corpse. 3–5 Damascus. Hazael of Syria (842–806 BC) pursued 1:2 The Lion’s roar: the Lord’s voice an expansionist policy, extending his kingdom into Israelite territory with vicious cruelty (2 Ki. 8:12). But Damascus Like a good open-air preacher, Amos gathers hearers by fell to Assyria in 732 BC. God is not mocked. 3 The telling them what would arouse their enthusiasm—the numerical idiom, three … four, here and throughout this judgment about to fall on hated foes. Imperceptibly, series of oracles (cf. Ps. 62:11; Pr. 30:15, etc.) basically however, he moves their attention from pagan nations (e.g. suggests that three transgressions would have been Damascus in 1:3) to ‘cousin’ nations (e.g. Edom in 1:11; cf. sufficient for divine judgment to fall, but the fourth Gn. 36:1), then to the ‘sister’ nation Judah (2:4), and finally transgression puts the matter beyond doubt. It suggests the the crowd finds itself listening to its own condemnation patience of a God who waits beyond the point where action (2:6). Though judgment is pronounced throughout in is merited, who longs for repentance and leaves space for it parallel terms (sending ‘fire’), the ground of judgment (Gn. 15:16; 2 Pet. 3:8f), who never acts without evidence changes. The nations around are brought to trial for ‘crimes (Gn. 18:21) but in whose eyes there are the ‘fourth sins’ against humanity’ (1:3, 6, 9, 11, 13; 2:1), things conscience which are truly intolerable to him so that, when they are should have warned them not to do; but Judah (2:4) and committed he will not turn back his wrath (lit. ‘turn it Israel (2:11–12) are judged for abandoning revealed truth. back’, cf. Nu. 23:20; Is. 14:27). The cardinal sin of the LORD’s people is to depart from the The ‘fourth sin’ was in this case barbarity in war: LORD’s word. Their cardinal virtue is obedience to sledges having iron teeth (heavy wooden platforms, revelation. weighted above and studded with sharp metal underneath) The great Lion’s roar heralds the judgment to follow were made for chopping the crop prior to winnowing, but (1:3–3:2) by underlining three general aspects. (i) It is here were used on people, treating them as things, a mere imminent. Roars is the ‘pouncing roar’ intended to terrify crop for personal profit. 4 Benhadad (2 Ki. 8:7ff.; 13:3), the the prey into submission (Jdg. 14:5). Both verbs, roars and dynasty of Hazael. Vengeance comes upon persons, the thunders, express repeated action; i.e. in the following family of the perpetrator of the crime. 4–5 Vengeance falls series of condemnations we hear roar after roar. (ii) It is on things, such as palaces (signifying wealth and pomp), comprehensive. The whole land from the lush, low-lying the gate (lit. ‘bar’; i.e. the security they made for pastures of the shepherds to the heights of the top of themselves) and home territory (Aven … Eden was Carmel, is blighted. (iii) It is divine. The words the LORD probably north-east of Damascus). The wrath of God, … from Zion … from Jerusalem are emphasized, the holy spreading from the instigator of the sin to his family and LORD in his earthly dwelling place. The roar is the land finally brings all to total ruin. From the unknown Kir expressed anger of the Holy One but, even in wrath, his the Aramaeans came (9:7) and into the unknown they name, Yahweh, and his chosen residence in a house where disappeared, with Tiglath Pileser of Assyria (2 Ki. 16:9) sacrifices for sin are provided prompts the question whether having been the agent of God. wrath is the whole story. In this God there is always the 6–8 Gaza. Representing the LORD’s judgment on blessed ingredient of grace; in wrath, he remembers mercy Philistia, Gaza fell to Assyria in 734 BC (the other (Hab. 3:2). The triumph of grace begins to emerge in the Philistine cities followed: Ashdod, 711 BC; Ashkelon and final section of Amos (7:1ff., see outline above), but until Ekron in 701 BC). They were involved in the same sin as then the roar predominates. Damascus, treating people as a commercial crop with Edom 1:3–2:3 Against the pagan peoples acting as their middleman. They were so obsessed with the profit motive that no other consideration mattered—no plea The grounds of judgment. Everything written in the of age or sex, of child for parent or parent for child. The Old Testament is a contemporary word of God (Rom. saleable were sold; market forces alone mattered, to the 15:4). We must listen to the ‘roar after roar’ of this section exclusion of humanity. No word could be more timely than and learn what angers the LORD, as he accuses first the this of Amos for our present generation. ‘The Sovereign surrounding pagan nations (1:3–10), next the related pagans Yahweh’, is a term used only here in the list of (1:11–2:3) and finally the people of God themselves (2:4– condemnations, as if to suggest that nothing calls for the 16). In 1:3–2:3 we learn that, for Amos, the law written on omnipotence of God in punitive action like using people the human conscience (for these nations knew no special merely as commodities. revelation of God; see Rom. 2:14–16) is spelt out in terms 9–10 Tyre. Renowned for commerce, the Tyrians are of human relationships. The first two condemnations (3ff., revealed as handling the business side of the slave trade, but the particular accusation is not the same as in vs 6–8— the parties were alive followed the king into his tomb. though doubtless the sin under this heading was every bit as Could anything more clearly expose the senseless serious—but breach of covenant. Solemn undertakings irrationality of nourished hatred than to see a venerable must be kept, for such infidelity is a ‘fourth sin’. Treaty of corpse dragged out to suffer purposeless indignities? Hatred brotherhood (1 Ki. 5:1, 12; 9:13 note references to is like that: poisoning the heart of the doer, inviting the friendship, treaty and brotherliness). Amos is looking back anger of God. 2 That fire should recompense the cremation 250 years, but the passing of time does not absolve anyone fire described in v 1 exemplifies the law of exact equality from their obligation to keep their word. Tyre became between crime and punishment that undergirds divine law tributary to Assyria, surrendered to Nebuchadnezzar (585– and is held up as a standard for human courts (Ex. 21:23; 573 BC) and fell to Alexander (332 BC). Lv. 24:19f; Dt. 19:21). 11–12 Edom. Edom’s ‘fourth transgression’ was a ceaseless animosity which pursued (i.e. sought every 2:4–3:2 Against the chosen people opportunity to express itself) in those hostile actions in 4–5 Judah. The roll-call of condemnation now takes a which neighbouring states could easily vent their spleen significant turn. Judah, one section of the LORD’s people, is without ever declaring war. Historically, the bitterness summoned to the bar, no less under divine scrutiny and between Esau and Jacob reached back to the original sentence than the surrounding heathen, as the identical brothers (Gn. 27:41). In Nu. 20:14ff. hostility became open formula, three … four, implies. But what is Judah’s fourth and a pattern for the future was established. Saul found it transgression? They have rejected the law of the LORD. (i) necessary to go to war (1 Sa. 14:47); David conquered and Law means ‘teaching’ (e.g. Pr. 3:1), such as a loving parent annexed Edom—the only king to do so (2 Sa. 8:14). imparts to a dear child. The people of Judah have spurned Solomon faced rebellion from Edom (1 Ki. 11:14ff., 25) as the LORD’s personal, fatherly word. (ii) Decrees are did Jehoram a century later (2 Ki. 8:20). Fifty years on, something engraved in rock for perpetuity: they have Amaziah was fighting Edom (2 Ki. 14:7, 10). The changed the unchangeable. (iii) They have replaced truth accusation of anger that raged continually is proved, but not not with false gods but ‘falsehoods’ (2 Tim. 4:4). (iv) Their justified, before God. It was contrary to nature (brother), a ancestors or ‘fathers’: their guilt is deeply ingrained, for the denial of the emotion of compassion (the spontaneous Bible never uses the moral inheritance from past overflow of pity or love; e.g. 1 Ki. 3:26), and constantly generations as an excuse. The present generation is maintained at fever pitch (continually … unchecked). Such accountable for an accumulated guilt (Ps. 51:3–5; Mt. rage, whatever its origin and supposed justification, is 23:31–36). False gods … gods narrows the accusation too inadmissible. It lives in the heart but it is seen on high. 12 much. Such gods would be included by implication but the Teman was Edom (Ob. 9); Bozrah was its chief city. words of Amos are stronger: ‘their falsehoods have led 13–15 Ammon. The Ammonite—Gileadite war is not them astray, after which their fathers walked’. Outside otherwise known, but it was recorded in heaven. Its motive revealed truth there is only human error. 5 Fire … was acquisition (extend his borders) and in the interests of consume, see 2 Ki. 24–25. territorial increase they were ready to destroy human Note. The oracle recorded in 2:6–3:2 has a symmetrical increase (pregnant woman). Once more the material is shape common in the prophets: prized above the human: if there is a single thread uniting (a1) 2:6a, b Threat stated Amos’s list of ‘fourth transgressions’ this is it. Here they (b1) 2:6c–8 Sin exposed ministered inhuman savagery to those who, more than any (c) 2:9–12 The goodness of God other, merit tenderness—the expectant mother and the (b2) 2:13–16 Punishment announced unborn child. No amount of national aspiration (maybe (a2) 3:1–2 Threat renewed and justified even appeals to ‘national security’) can excuse such behaviour before the automatic wrath of God. Compare the Central are the good acts of God which made Israel special elaborate detail of v 14 with the parallel vs 5, 7, 8, 10 and and to which they failed to respond: in particular, the gift of 12. Fire is the motif of divine holiness (Ex. 3:2, 5; 19:18). the land (9), redemption from Egypt and care in the Violent winds … stormy day or ‘day of whirlwind’ indicate wilderness (10), and the revelation of the LORD’s how the ‘forces of nature’ can be a picture of personal requirements (Nazirites) and of his word (prophets). divine intervention (Ps. 18:9–14). 6–8 Israel’s sins. Amos reviews Israel’s sins socially 2:1–3 Moab. A pagan people and violence to a (6–7) and religiously (7–8). Their lawlessness against the corpse—all this lies within the concern of the holy God. righteous, callousness against the poor and rapacity towards Wherever crimes against humanity are committed in those who can be oppressed is first described. 6 Righteous, violation of conscience, for whatever reason, the LORD is innocent before the law. Judges were open to bribery the criminal’s implacable foe. 2 Ki. 3:26 hints at particular (silver), verdicts were sold for as little as a pair of sandals animosity between Moab and Edom. The same nationalistic or cases were brought over as small a matter as shoes— enmity probably fuelled the outrage described here, such was the covetousness of the time. The word needy revealing a vengeful spirit. What could not be settled while implies those who cannot resist or who have to bend to superior will and strength, those who socially have no Jeroboam was flourishing (see Introduction) but there are means of redress. other aspects of harvest-time. The loaded harvest wagon 7 Trample arises from a slightly altered text which presses down on the helpless ground beneath it. So Israel reads lit. ‘pant after the dust’—they had such covetousness was heaping up a weight of divine wrath which would press for land that they grudged the poor (those lacking money it to destruction. The Hebrew can be translated ‘as the and influence) even the earth they daubed on their faces as purposely filled cart presses the sheaves’ (a method of a sign of mourning (Jos. 7:6)! Oppressed, down-trodden, threshing), but the picture is the same. 3:1–2 address the those at the bottom of life’s heap. whole family I brought up, and thus form a conclusion not 7–8 Sins against the revelation of God begin here. The only to 2:6–16 but also to 2:4–16. After the call to hear LORD has revealed his holy name, letting them into the there is reference to the acts of God and the exodus- secret of his inner nature, but they openly defied his redemption which made them his people. V 2 begins with prohibition of adultery (Ex. 20:14) and of fornication in the the unique position which they occupy and ends with its name of religion (Dt. 23:17f). Canaanite religion used inevitable consequence: punishment for sin belongs in the human procreative acts as reminders and stimuli to the god very constitution of the people of God. Therefore, there is Baal to perform his function of making humans, animals an automatic sequence involved: much will be required of and land fertile. In Amos’s day, the holy LORD was being those to whom much has been given (Lk. 12:48). This is the worshipped as a Canaanite Baal. But he will only be heart of Amos’s message. Privilege is wonderful but it is worshipped as he dictates (Mt. 15:9), not by our notions of not a shelter; it is a responsibility and a treasure for which exciting religion. The same girl, lit. simply ‘the girl’. The we shall have to give account. condemnation is not of father and son using the same girl— as if it were a charge of aggravated immorality—but of the 3:3–8 The Lion’s roar: the prophetic word whole male community, ‘father and son alike’, being 3–6 The Lion roars again: the message involved in orgiastic Baalism. 8 Divine grace was flouted authenticated. Amos rounds off the first cycle of his by their religion. In the very place of atonement, beside prophecies (see Introduction) with a series of sayings about every altar (Lv. 17:11), they indulged their lusts and made cause and effect. He builds up to the double climax; first the house of God, potentially the place for enjoying the that calamity does not come without divine agency (6), and LORD’s fellowship, the scene of revelry. Lie down, in the secondly that no true prophet speaks without divine very act of fornication. Garments … pledge, see Ex. revelation (7–8). In summary, nothing short of divine 22:26ff., where garments taken as security against a loan compulsion would make Amos preach such a message to were always to be loaned back for the night. Taken as fines, his people, but the LORD has spoken to him and he has no the material of their revelry was acquired by the illegal option. 3 Walk together expresses habitual companionship processes described in v. 6. such as can only arise from the LORD and Israel being ‘in 9–12 Israel’s privileges. At every point where they agreement’. They are together in covenant but can their sinned, divine grace had made a very different way open to fellowship continue if they are at odds? The law of cause them. The LORD has given them a land (9) in which to and effect would operate to separate them. 4 Two develop a different society, based on his law (contrast vs 6– illustrations from the angle of a predator: the lion does not 7), in bringing them out of Egypt (10) he had revealed his roar to attack (1:2; Judg. 14:5) unless prey is sighted, nor name (Ex. 3:14f; 6:6–7; 20:2) which they had profaned, and growl (contentedly) in his den if he has no prey to eat. 5 in order to save them from a sinful lifestyle and Two illustrations from the angle of the prey: a bird does not unacceptable worship (8) the LORD had given them special venture into a trap unless there is a snare, i.e. ‘bait’, nor agents of revelation (11). They had reversed his whole does a trap snap shut unless the bait has been taken and work of grace. 9 I is emphatic, meaning ‘As for me, it was I there is something to catch. 6 The application: the prey who’. Amorites, general name for the pre-Israelite hears the warning of the predator’s coming and trembles. It inhabitants of Canaan. Not-withstanding their humanly is the great ‘divine predator’ who stands behind every unconquerable might (Nu. 13:28), divine power destroyed disaster. The thrust of Amos’s argument is to invite people them totally (fruit … root). 10 See outline above: the to explain disasters past and future. Do they accept the central truth of the whole oracle like the central OT act of Bible view of history that the LORD is the agent in history, the LORD—the exodus—is at once liberation, redemption that just as behind every event there is a cause so behind and settlement (Ex. 6:6–8). 11 Prophets prolonged in Israel history there is the LORD? If so, then their only reasonable the foundational revelation through Moses. Nazirites (Nu. action is to make sure they stand in a right relation and 6:1ff.) typified the consecrated life the LORD desired of his fellowship with him. people (Lv. 19:2). 12 The people neither wanted to see the 7–8 A true understanding of the function of a prophet example nor hear the word. confirms the interpretation that God is in control. First (7), 2:13–3:2 Inevitable divine judgment. 13–16 Amos the prophet has been let into the secret of the LORD’s plans. announces divine action against which neither natural Revealing his plan or ‘opening his fellowship’ (Je. 23:18): ability, equipment nor courage will avail. 13 Israel under the essential experience of the prophet was to be brought near to God. This explains how they could both speak 12 cf. Ex. 22:10–13. If a shepherd could bring back the God’s words and also be completely themselves, for the tattered remnants of a sheep, he absolved himself of the nearer a person comes to God the more he or she becomes a charge of negligence: he had tried to save the beast and person. But the OT prophets also expected to be aware failed. But what he rescued was only evidence of a total beforehand of what the LORD would do (cf. Elisha’s loss! So for Samaria: what is left will speak only of total surprise when this was not so, 2 Ki. 4:17). If this is so, then overthrow, but just as leg bones and ears were evidence of a in Amos’s message, the lion has roared … the Sovereign destroyed animal, the typical remains of Samaria would be LORD has spoken. beds and couches, evidence of an indolent, luxury-loving, effete society. 14 Amos passes easily from speaking of the historical 3:9–6:14 An enemy around the land: The agent in Samaria’s overthrow (11) to speaking of the LORD Lord’s anger as the destructive agent. In this direct way the LORD is behind all history (cf. 9:7). Sins (‘rebellions’) are the wilful The bracketing verses of 3:11 (lit. ‘an enemy all around the flouting of the LORD’s law. The social crimes described in land’) and 6:14 (I will stir up a nation … from Lebo vs 9–10 are sins against the LORD. In his punitive action the Hamath to … the Arabah) state the theme of this section. LORD starts with false religion and moves to false society Within the brackets the onset of the foe is explained by the (14–15). Just as true religion is the root of true society so self-indulgence and social carelessness of the ruling classes false religion is the root of social corruption. Horns. In (4:1–3; 6:1–7) and, centrally, by religious failure (4:4– pagan, though not in Israelite practice (1 Ki. 1:51), holding 5:27). These are the age-old faults of failure to love one’s the horns of the altar afforded sanctuary. In the day of neighbour, arising from failure to love the LORD our God. judgment, false religion offers no sanctuary; its altars have no horns! 15 The main blow falls on the affluent, the ‘two- 3:9–15 The shattered kingdom home’ element in society with its winter and summer With telling drama Amos calls pagan nations to see what is residences and its ostentatious luxury (ivory). Like the rest afoot in Samaria (9) and then, themselves, to announce of the Bible, Amos has no complaint against wealth as divine judgment (13). It is as if even the heathens have such. The questions are always how it was gained (Je. sufficient moral awareness to judge the LORD’s people! The 17:11) and how it is used and, especially for Amos, how evidence is of unrest and oppression (9); failure in people used the power wealth bestowed. But like their false character and conduct (10). Here is a religion (14) and an religion, their gain by oppression leaves them defenceless affluent society (15) meriting divine wrath. The agent of in the day of visitation. overthrow is both the surrounding foe (11) and the 4:1–3 The leading women avenging LORD (13–15). The plan of the passage is: (a1) v 9 Nations called to observe From general accusation (3:9–15), Amos comes to (b1) v 10 Report on character and conduct particular issues. 1 The indolent women of Samaria, who (b2) v 11 Punishment by overthrow oppress the poor (those financially poor and vulnerable in (b3) v 12 Illustration: nothing to survive life), who dominate their husbands in their insistence on (a2) vs 13–15 Nations called to testify gratification, what are they but prime beasts from that great cattle country, Bashan (Dt. 32:14; Ps. 22:12), living a 9 The sins of Israel are so blatant that even the most purely animal existence, fattened for slaughter? 2 In 3:9 we despised heathen, the ancestral enemies of Ashdod, the read of social offences; in 3:14 rebellions against God, but Philistines (Jdg. 14:3; 1 Sa. 17:36), and Egypt have here affronts to his holiness are recorded. Crime is crime sufficient moral superiority to discern that Samaria was and sin is sin because the holy God is holy and his holiness under divine judgment. Fortresses or ‘palaces’, the appeal erupts against all that offends him. Captive to indulgence, is to the ruling classes to act as examiners of ruling classes the criminals and sinners of Israel become captives in fact (cf. fortresses, v 10; mansions, v 15), a fair trial by their (2–3). Hooks … fishhooks, the doublet stresses the peers. Unrest means uneasiness, instability in society. impossibility of escape. Captives were in fact led away by Oppression is extortion and persecution. 10 Know not to do cords attached to hooks in their lips. 3 Breaks, caused by right (omit how; ‘right-doing’ as such is beyond them), the enemy described in 3:11. Harmon is an unknown devotion to wrong-doing blunts moral perception and their location; nor is there any satisfactory suggested sole concern is what they have stored up in the fortresses or identification or emendation. ‘palaces’. They are unaware that illgotten gains are like so 4:4–13 Religion without repentance many barrels of unstable explosive: they are actually storing up for themselves lit. ‘violence’ (plunder) and Amos now comes to the heart of the matter. In the long run ‘destruction’ (loot). What they at present hand out to others the serious thing is not their crimes (3:9–10), rebellions will, at the end, be their own portion. (3:14) or offence to God’s holiness (4:2) but that, given the chance to repent they did not do so. The heart of the translation, turning ‘darkness to dawn’ (i.e. bringing hope passage (6–11) teaches that in all the varied circumstances where there seemed to be none). Furthermore, he dominates of life the LORD is the cause and that his purpose in every the earth (treads the high places) and can therefore do what act of affliction is to bring his people right back to himself. he pleases for he is the LORD God Almighty. Like Moses The initial, ironical command Go (4), introducing an (Dt. 30:19f.) Amos sets before his people life and death: the exposure of a religion that failed (4–5), is balanced by a choice is theirs; they have come to the moment of decision. final call to be ready to meet the LORD (a religion that will The idea of ‘meeting God’ (12) looks back to Ex. 19:17, not fail) in vs 12–13. In between these calls there are seven where both grace and law were combined in one revelation. acts of God aimed at bringing his people back to himself It was for Amos’s people and it is ever the portion of the (6–11). In Israel’s case the specific aim of the divine acts people of God to live in the place of choice (Dt. 27:4–6). was repentance, but the principle is that in every experience This is what Amos sets before them in v 12. It is as if he of life the LORD is directly at work to bring us close to said, they can choose in what character the LORD will come himself. to them: repentance will summon the LORD of sovereign 4–5 Bethel (Gn. 28:10–22) and Gilgal (Jos. 4:19) grace to turn their darkness to dawn; religion without commemorated new beginnings with God but the repentance will expose them to the Sovereign LORD with worshippers’ use of the shrines involved no new start but all the terrors of his law and the fading of light in the simply confirmed them in sin. (i) It was mere religion. The darkness of judgment. religious act was everything. Every morning and ‘on the third day’ (NIV mg.) may point simply to punctiliousness: 5:1–27 Religion without reformation the sacrifice had to be offered on day one and the tithe on This passage is built around three appeals: (i) for spiritual day three. It may, however, be evidence of acts repeated reformation, Seek me … seek the LORD (4–6); (ii) for beyond the law of God: sacrifices not once a year (1 Sa. personal and social reformation, Seek good … maintain 1:3) but once a day; tithes not every three years (Dt. 14:28) justice (14f.); (iii) for religious reformation, Let justice roll but every third day—for if the act is everything, the more … did you bring me sacrifices …? (24f.) But the appeals the merrier! (ii) Its basis was self-pleasing and self-praise: are bracketed by affirmations of disaster (1–3, 26–27) and what you love to do, even if it contravenes God’s law (see interspersed with diagnoses of how things are (7, 10–13, Lv. 2:11, where to burn leavened bread brings together 16–20). The therefore of v 16 gives us a clue how the what God forbade). Even personal acts of devotion (freewill chapter is to be understood: how can an appeal (14–15) offerings) were turned to the praise of self (brag … boast). have as its consequence (therefore, v 16) a forecast of But true religion ‘must be conformed to the will of God as unconsolable sorrow? Only if Amos is recalling appeals its unerring standard’ (Calvin, Institutes of the Christian made and refused! The chapter, therefore, is a record of an Religion, SCM [1961] p. 49) (Mk. 7:6). Outside that opportunity lost and of the grim consequences now revealed will, religion is simply another form of rebellion inevitable. Once more, God is not mocked. (4). 1–3 A funeral lament: death and its cause. Though 6–11 Seven divine acts: famine (6), drought (selective the death described is still in the future (3) it is so certain rainfall) (7–8), blight (9), locusts (9), plagues (10), military that the dirge may be composed and sung already (2). 2 defeat (10) and natural disaster (11). Things which are Fallen in death, the dead girl has no inherent power of ordinarily attributed to chance, natural causes or human recovery (never to rise) nor any external aid (deserted … folly are all the direct acts of God aiming to produce what no-one to lift). 3 The immediate cause of this helplessness he wishes to see in his people. He wants a personal and hopelessness in death is military overthrow in which nearness to himself couched in whatever terms are national forces have suffered a 90% casualty rate. But what appropriate to the circumstances; repentance if sin has been is the ultimate cause? The remainder of the chapter declares involved, fleeing to him for comfort, etc. Without that this is what death due to sin is like. relationship there is no religion. In Amos’s day, while they 4–13 The LORD could have given life but they chose were being religious, the LORD was working for and the way of death. It is better to restore the original ‘For’ at looking for repentance. the start of v 4. The great disaster (1–3) is traced to a root 12–13 Is v 12 a message of hope (there is still time to cause. The Israelites were invited to seek the LORD and live prepare to meet him in peace) or a dire warning (the LORD (4, 6), warned of the way of death (5, 11), reminded that the is drawing near in unspecified judgmental action and your LORD can give light but also darkness (8). They were put in last chance has gone)? V 13 can suggest ‘yes’ to both these the place of choice and chose wrongly. possibilities, for the LORD is fully in command of his whole 4–5 The LORD is loving in his invitations and faithful world—things visible (mountains), invisible (wind), and the in his warnings. He offers himself as the remedy they need; human mind (lit. ‘declares to man what is his [inmost] seek me is an invitation to closeness, fellowship and thought’). He is the LORD of all change, turning dawn to newness of life. On the other hand, however, Bethel and darkness (i.e. bringing the judgment that may be implied in Gilgal are honoured by time and tradition (cf. 4:4). Gilgal, v 12, darkening every human hope) or, a rather more likely the place of entrance upon the promised land (Jos. 4:20), will prove to be the place of exile; while Bethel, ‘the house concerned with ‘who’ but with ‘whom’—the sufferer. of God’ (Gn. 28:17, 19) will become nothing (‘Aven’, NIV Therefore indicates a heavenly agent is at work. The LORD mg.), as useless as an idol. runs his world on moral lines whereby those who gain 6–7 Loving in his invitations, God is faithful in his unjustly will not enjoy perpetually. There is a principle of denunciations. Once more he is himself all that his people frustration built into the nature of things (Is. 5:8–10; 14– need (Seek the Lord and live), but outside of him there is no 17). As the outline above shows, this is the central truth of life. Bethel may claim tradition and veneration, but it is the passage. Humanly speaking the people have built to last useless against the fire (the symbol of energized holiness) (stone mansions), planted to produce (lush vineyards) but it that will rage against perverted justice and humiliated will not be so. righteousness. Where these two words are used together 12 Offences … sins, ‘rebellions’ (against God) … (see Is. 5:16), ‘righteousness’ is a summary word for the ‘missing the mark’ (of his requirements). Social principles inherent in divine holiness, and ‘justice’ is the misdemeanours are spiritual sins; hence, a mere practical application of those principles personally and reformation will not do: there must be a return to God. socially. Righteous, those ‘in the right’ in a court case. Bribes, the 8–9 It is better to remove the NIV’s brackets. The verses use of wealth to gain a verdict. Deprive (‘turn aside’), of a are meant to be abrupt in context. Angrily Amos switches judge refusing to hear a case—particularly dismissing that attention from people who have wrought a bitter of the ‘unimportant’ person, the poor (not the word in v transformation on earth (7) to the great Transformer 11), the uninfluential who can be easily overridden. 13 The himself. On the one hand, human perversion cannot win ‘hatred’ mentioned in v 10 easily ushers in the era of the against God: he has the power to make the threatened fire ‘heavy mob’, the reign of terror in which people are no (6) flash out in destruction (9). On the other hand, should longer free to speak out. they seek him, as invited, they will exchange death for the 14–20 Moral reformation: understanding the day of promised life (6) because he can just as easily turn the LORD. The negative threat of dispossession (11) now blackness into dawn (8). becomes the positive threat of a coming ‘day’ of unrelieved Pleiades and Orion were seasonal markers; the rising weeping (16f.) and darkness (18). The ‘day of the LORD’ and setting of the Pleiades marked, for sailors, the season of was apparently part of current popular expectation, with the navigation and marked the seasons on nomad calendars. assumption that it would bring ‘light’, i.e. every glad Blackness … dawn … day … night, the regular experience, to the LORD’s people. Hence, they looked transformations every twenty-four hours. Turns (8) is the forward to it with confident hope. (i) Amos ironically uses same verb used in v 7: do their ‘turnings’ cause the language of hope to preach doom (e.g. pass through in transformations? How inexpressibly greater are his in v 17 is Passover terminology; Ex. 12:12). The people have comparison! Waters … pours, the LORD is not bound by his forgotten the character of their God. Passover night was a own general rules, holding the waters in their place (Ps. night of judgment for the unready. (ii) Spiritual blessings 104:8–9). He can bring about occasional transformations rest on moral conditions (14–15). God’s favourable also when he commands floods to engulf the land. The presence is a reality for those whose objectives (to seek) rulers of Amos’s day had wrought transformations (7) and and hearts (which hate evil, love good) match his own and silenced all opposition (13), but the one who controls the who apply these personally cherished values to the society seasonal, daily and occasional transformations is well able they live in (maintain justice). (iii) Perhaps (15) indicates also to overthrow what man has made strong and fortified that God opposes arrogance. This is not to question that against attack (9). What a vision for a day, like Amos’s, mercy is mercy, but to rebuke the presumption that assumes when ungodliness is rampant, values are reversed (7) and it must be so in my case. the godly person is chiefly aware of impotence (13)! 14–15 (i) Seeking goes along with shunning evil. (ii) 10–13 A neatly balanced statement: Holiness of action (seek good) must be accompanied by holiness of emotion (hate evil, love good). (iii) The deed (a1) v 10 Hated of those who speak truth must not wait for the feeling: seek good is placed before (b1) v 11 Oppression of the poor love good. If we wait for emotion to prompt action we (c) v 11 Judgment by dispossession might often wait in vain. We must learn to exalt duty over (b2) v 12 Oppression of the poor (different word) inclination and to discover how the loving act will presently (a2) v 13 Silenced opposition create the loving heart. (iv) The repetition of the exalted title the LORD God Almighty imparts seriousness to our 10 The just judge (who reproves) and the honest witness moral endeavour: this is the God we seek to please. We are (who tells the truth) are equally detested. 11 Poor (2:7; at his disposal; it is for him to dictate. 15 Joseph is used as 4:1), financially poor and socially defenceless. Force him, a comprehensive name for the northern kingdom because ‘take exactions from’. Amos does not specify which its tribes were mostly descended from his sons (Gn. 48). powerful interest is doing all this: the landlord who 16–17 On therefore, see introduction to ch. 5 above. trampled by exorbitant rent and still found ways of making The Lord, the LORD God Almighty, note how the message further ‘exactions’? The moneylender? The LORD is not of doom is reinforced by an even more extended title: Lord 26 Their self-pleasing religion (4:4–5) opened the door (lower case) means ‘Sovereign’; LORD (upper case) means to a self-made religion. Without the control of the word of ‘Yahweh’, the exodus God who saves his people and God it is not that people will believe nothing but that they destroys his foes; Almighty means ‘of hosts’, the One who will believe anything. Shrine … pedestal (Heb. ‘sikkut … is, in himself, every potentiality and power. The kiyyun’), are words known from Mesopotamia to be lamentation will be open (in all the streets … in every Sakkuth and Kaiwanu, names of the planet Saturn, a star public square), heartfelt and without exception, involving god worshipped as king and god (see Hubbard, p. 185). The not only the (professional) mourners but also farmers. love of ritual often manifests itself in processions. 27 This Traditional places of joy, vineyards, will be places of grief; procession ends in an exile whose destination Amos hides all because the Lord ‘passes through’. It needs no in the vague beyond Damascus. But they go, not as the exceptional action, just his holy presence, to reduce all to victims of a conqueror or of chance, but because I will send mourning. you, the Sovereign LORD bringing on his people the 18–20 Popular optimism is countered by stressing the consequences of their folly and obduracy. darkness of the day. Just as we expect the imminent return of our Lord Jesus Christ, so the OT church looked for the 6:1–7 Leading men day of the Lord: the day of his personal coming. As we read The women described in 4:1–3 are balanced by the men the OT we find that what is described in advance (as here) described in 6:1–7, i.e. all without exception are implicated. as ‘the day’ turns out (27) to be an interim divine Here is the lordly pride which can find no fault with itself. intervention and not the ultimate day of the Lord. The The women were like ‘cows’, thoughtlessly indulging their illustration in v 19 (instead of the second as though, read desires; the men are animated by conscious pride: they ‘and’) tells the story of inescapable fate. Looking back over consider themselves notable in ‘the first of the nations’ (1) vs 4–20, for whom is the day ‘darkness’? Those who and indulge themselves with ‘the first’ (same word) of professed to be the LORD’s but did not ‘seek him’ (4), did lotions (6). They will be the first (different form of the not please him in their behaviour to the needy and helpless same word) (7) to go captive! The proprieties will be (7ff.), did not do good and shun evil (14) nor love what he observed! Complacent, indulgent, socially uncaring, exiled! loves (15). People of profession without reality, of religion It is hard for those whose position centralizes them in other without the evidence of spiritual and moral transformation people’s minds to avoid centralizing themselves in their are moving in precisely the wrong direction, away from own minds, until self-concern finally obliterates concern for God. others. This is the particular temptation of those ‘at the top’. 21–27 Religious reformation, returning to the old 1 Zion, prophets operated in one of the kingdoms values. The LORD rejects current religious practice (21– (Amos was in the north) but always kept both kingdoms in 22). At first sight vs 23–24 appear to be an ‘either/or’— their sights. Isaiah (28:1–4) and Micah (1:5), both southern stressing that God desires not a religion of ‘services’, but a prophets, also concerned themselves with the north (see religion of ‘service’. V 25, however, redresses the balance, also Ho. 5:13; 6:11). It would strengthen Amos’s ministry calling for a return to original priorities (see Introduction on to the north for him to show impartiality in this way: pride Society). Failure to respond to the message of v 24 is is pride wherever it rears its head. 2 There are no verbs in implied in v 26; continuance in a self-chosen, man-made the questions. Probably a present tense is intended in each. religion, which will result in exile (27). Different interpretations are suggested. (i) Amos invites his 21–24 Religion without morality attracts divine hatred, hearers to observe by comparison how great their prosperity (Is. 1:11–15ff.; Je. 7:9–11). 24 Justice … righteousness, is—and therefore how certain their judgment if they fail to practice and principle, (cf. v 7). 25 But Amos does not call be grateful to the LORD. However, the whole section for morality without religion, service without services. The implies that they would not need such proof but were emphasis in his question is, ‘Was it sacrifices (only) that already convinced of their superiority. (ii) Gath etc. are you brought me in the wilderness?’ The religion of Sinai examples of fallen prosperity and constitute a warning of was firstly one of moral, ethical response to the redeeming what will happen to Samaria. It is, however, doubtful if God (Ex. 19:4–5; 20:2ff.). The sacrifices were introduced these cities were in ruins in Amos’s day. (iii) Amos is as a logical consequence. When the people committed quoting a propaganda ‘handout’ from the rulers, drawing themselves to obedience they were brought ‘under the shed advantageous comparisons with distant and inferior places. blood’ (Ex. 24:7–8). For them, as for us, these things were This has the ‘ring of truth’; it is the way rulers behave and said to them that they might not sin (1 Jn. 2:1) but in the it matches the arrogance depicted in v 1. It also leads into v inevitable event of sin, they had a propitiation (1 Jn. 2:2). 3 as a deliberate concealing of the dangers which the rulers This is what Amos recalls in his question. They had knew were on the horizon. isolated the ritual of sacrifice and marginalized obedience, 3 Samaria was enjoying a ‘never had it so good’ whereas it is commitment to obedience that makes the prosperity. The rulers knew that it could not last but they sacrifices necessary and meaningful. See further on 7:7–8. put off the evil day in an ‘enjoy it while you can’ spree. Following the boom years of Jeroboam (see Introduction)