I submitted this paper for Old Testament Theology (OT 640) at Bob Jones University on April 2, 2003.
Introduction
From the opening of the book we learn that Amos, a sheepherder from Tekoa of Judah, was called by God to be a prophet to carry His message to Israel “in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel,” which is recorded as being “two years before the earthquake” (1:1).1 This information suggests a date during the middle of the 8th c. BC. All that is really known of the call of Amos is found in 7:15 where Amos recounts, “But the LORD took me from following the flock and the LORD said to me, ‘Go prophesy to My people Israel.’” Prior to this, Amos was not a “prophet, nor a prophet’s son,” but rather, he was simply “a herdsman and a dresser of sycamore figs” (7:14). His ministry was primarily one of proclaiming judgment on the Northern Kingdom of Israel.
The main theological themes can be logically divided into five primary categories. First of all, Amos’ prophecy sets forth a vast wealth of revelation about the nature and character of God. From this flows, secondly, the resulting demands that God places on the nations and specifically on His own people, which is seen clearly in the concept of the general covenant relationship that God has established with all humanity and the special covenant that He cut with His own unique people. Thirdly, there is much to say about the rebellion of the people who have willfully transgressed the terms of the covenant. The bulk of the book is taken up with recounting Israel’s numerous sins. Fourthly, as a result God brings His judgment upon the nations and especially upon Israel, His people. Sin must be judged, even and especially the sin of His people. Finally, however, there are strands of hope that God will have mercy, reserving for Himself a remnant, and restore His people to the place of blessing. The overall message of the book summarized from these main theological themes could then be expressed in this way: Because of who God is and the covenant relationship that He has established with His people, they must walk in humble obedience and continual repentance before Him or His judgment is sure to come.
The structure of the book is well agreed upon by most commentators. After a brief introduction (1:1–2), Amos begins by pronouncing judgment upon the nations (1:3–2:16), probably much to the delight of Israel, but then the joy departs as Amos spends the bulk of the book pronouncing God’s judgment upon Israel (3:1–6:14). The remaining chapters are composed primarily of five visions that continue the themes of sin and impending and inevitable judgment (7:1–9:10). Finally, the book closes with the prospect of hope as God promises that He will not totally wipe out His people but will bring salvation and restoration (9:11–15).2
The Revelation of God
In order to be able to make any sense of the judgment upon the nations and upon Israel one must come to see the heinousness of their sin, and in order to do both of these things it is essential to have a proper view of God. God is the most prominent character of the book, revealing Himself in His names, His descriptions, His actions, and specifically His judgment. He is both the sovereign creator and judge of all people and the special covenant God of Israel. While God is primarily presented in terms of justice and wrath, His mercy and grace can hardly be missed.
The Names of God
Both “Yahweh” (“Lord”; יְהוָה) and “Adonai” (“Lord”; אֲדֹנָי) are quite prevalent in Amos. “Yahweh,” the covenant name of God, occurs 81 times in the book’s 146 verses.3 The title “Adonai,” which stresses the God’s sovereign lordship over mankind, occurs 25 times.4 The combination of Lord and Yahweh (אֲדֹנָי יְהוִה) occurs 21 times in Amos (1:8; 3:7, 8, 11, 13; 4:2, 5; 5:3; 6:8; 7:1, 2, 4 [2×], 5, 6; 8:1, 3, 9, 11; 9:5, 8). It occurs more frequently only in Isaiah (23×) and Ezekiel (217×). This title connects the covenant relationship that God has with His people to His sovereignty as ruler and judge.5 A final title that occurs for God is the title “Yahweh, God of armies” (יְהוָה אֱלֹהֵי־צְבָאוֹת). It (or a slight variation) occurs 9 times in the book (3:13; 4:13; 5:14, 15, 16, 27; 6:8, 14; 9:5). This title stresses God’s control over the armies of earth and heaven. He is a God who causes and controls wars.6
The Creator
One of the primary ways that God is presented in Amos is as the creator and controller of the universe. God is the one who forms the mountains and creates the winds (4:13). His control over the natural universe is unparalleled. He controls the heavenly bodies, day and night, and the weather (5:8). The needed rains for agricultural prosperity are God’s to send or withhold (1:2; 4:6–10; 7:1–2; 9:13–14). It is this powerful creator who is also judge of those who sin against Him.
The Sovereign Judge
The opening of the book presents God in very frightening terms. God roars (יִשְׁאָג) out like a lion and cries out in judgment (1:2). Nearly the whole book portrays God in this fierce manner. Throughout the book there is the continual declaration of the judge pronouncing divine judgment. The phrase “the declaration of Yahweh” (נְאֻם־יְהוָה) occurs 16 times (2:11, 16; 3:10, 15; 4:3, 6, 8, 9, 10, 11; 6:8, 14; 9:7, 8, 12, 13). In addition, the fullest expression “the declaration of the Lord Yahweh” (נְאֻם אֲדֹנָי יְהוִה) occurs five times (3:13; 4:5; 8:3, 9, 11). As judge, God often used other nations as tools for accomplishing His purposes in judgment, so much so that Amos could say, “If calamity occurs in a city, has not the Lord done it?” God was ultimately behind all these events of judgment, even the ones accomplished by human agency. God speaks of slaying men with the sword (4:10; 7:9, 9:1, 4), a fact which clearly implies His sovereign control over the military endeavors of other nations, for surely God was not referring to personally taking a sword in hand. Rather He would sovereignly move armies to fulfill His bidding.
Covenant
Although בְּרִית (covenant) only occurs one time in the book and that not even with reference to God’s covenant with His people,7 the covenant concept is foundational for understanding what unfolds in relationship to God’s judgment on His people and their future restoration. God refers to Israel as “My people” (עַמִּי יִשְׂרָאֵל) five times in the book in distinction to the other nations (7:8, 15; 8:2; 9:10, 14). This highlights the unique personal relationship that Israel had with God. The terminology “sons of Israel” (בְּנֵי יִשְׂרָאֵל), which is quite uncommon in the prophets as whole (Eze. 11×, Jer. 9×, Hos. 6×, Is. 5×), is strangely more common in Amos, occurring five times (2:11; 3:1, 12; 4:5; 9:7), likely reflecting back upon this common designation of the early days of the covenant relationship in the Pentateuch where the expression dominates (Ex. 122×, Lev. 54×, Num. 167×, and Deut. 20×).
A key text that establishes this relationship between the covenant and the judgment to follow is 3:2, which says, “You only have I chosen (יָדַעְתִּי) among all the families of the earth; therefore I will punish you for all your iniquities.” It is precisely because God had chosen Israel to be His people and had given them privileges and blessings not shared by the other nations that He held them to a higher standard of conduct. Therefore, their judgment was all the greater. The Lord stresses this point by bringing to mind all that He had done for Israel. He had destroyed their enemies (2:9), rescued them from Egypt (3:1) and led them through the wilderness (2:10), given them prophets to reveal His truth to them (2:11). With great privilege comes great responsibility. When God established His covenant with them, there were curses threatened for failure to obey the terms of the covenant. It was this covenant unfaithfulness that led to the judgment they experienced.8
Sin
At the heart of the message against the people is their sinful rebellion. One of the most dominant words for sin in Amos is the term פֶּשַׁע. The noun occurs 10 times and the verb occurs twice (1:3, 6, 9, 11, 13; 2:1, 4, 6; 3:14; 4:4 [2×, verb]; 5:12).9 The word is normally translated “transgression,” and it carries the idea of willful rebellion against known laws. These sins manifested themselves in numerous ways. They were greedy and materialistic (2:6–8; 3:9–10, 15; 4:1; 5:7, 10–12; 6:4–6, 12; 8:4–6). Pride also characterized them due to their wealth (6:1–3, 8, 13). The sin of Israel specifically was great (5:12), the kingdom as a whole was described as sinful (9:8), and nearly everyone in the city could be classified as “sinners” (9:10).
One of the dominant sins of the people involved social injustice and mistreatment of the poor (דַּל, 5×),10 needy (אֶבְיוֹן, 4×), and humble (עָנָו, 2×).11 Apparently they were sold for almost nothing (2:6; 8:6). They were oppressed and crushed (4:1), trampled (8:4) and turned aside (5:12). A heavy rent was imposed on them as well (5:11). Interestingly, the poor are identified with the righteous (צַדִּיק, 2:6; 5:12).
One of the sins of the people that God despised was their outward show of empty religion. God hates and rejects the festivals of the people. He takes no delight in their solemn assemblies (5:21). He refuses to accept the various offerings offered to Him (5:22). He refused to hear their singing (5:23). All of the external stuff of religion is meaningless if it does not come from a pure and sincere heart.
God gave the people numerous opportunities to repent. He brought difficult circumstances that should have produced repentance, yet they failed to turn from their evil ways. So because of this failure on the part of Israel to repent (וְלֹא־שַׁבְתֶּם) from their wickedness (4:6, 8, 9, 10, 11), God did not turn (לֹא אֲשִׁיבֶנּוּ) from punishing them (1:3, 6, 8, 9, 11, 13; 2:1, 4, 6) but rather unleashed His powerful hand of judgment (וַהֲשִׁיבוֹתִי יָדִי, 1:8). Nevertheless, God will turn back (וְשַׁבְתִּי) the captivity of His people and bring great blessing upon them under the New Covenant (9:14). Whereas sin leads to judgment, judgment normally is followed by restoration.
Judgment
Each condemnation in the opening chapters of the book begins with the rather unique expression, “For three transgressions… and for four.” It is probably best not to understand this expression as referring to the precise number of sins committed, but rather to see stress laid on the great number of sins of the people.12 This judgment is pronounced against Damascus (1:3–5), Gaza (1:6–8), Tyre (1:9–10), Edom (1:11–12), Ammon (1:13–15), and Moab (2:1–3), Judah (2:4–5), and finally against Israel (2:6–16). A common manifestation of the judgment of God is fire (אֵשׁ). It occurs nine times as an expression of God’s wrath against sin (1:4, 7, 10, 12, 14; 2:2, 5; 5:6, 7:4). This fire consumes (וְאָכְלָה) whatever it comes into contact with (1:4, 7, 10, 12, 14; 2:2, 5; 5:6, 7:4). God certainly is a consuming fire, and it is a fearful thing to fall into the hands of the living God.
God’s initial judgment came to produce repentance in His people. He withheld food (4:6) and rain (4:7), and He brought devastation upon their crops (4:9) and plagues like those of Egypt (4:10). He even slew their men, their horses, and brought them to military defeat (4:10–11). In spite of all this, Israel refused to repent and turn back to God. As a result, the full judgment of God would come. Israel was warned to prepare to meet God (4:12).
A unique way that God communicated the impending judgment to the people was though illustrative visions given to the prophet. There was the vision of the locusts (7:1–3), fire (7:4–6), a plumb line (7:7–9), a basket of summer fruit (8:1–2), and vision of the Lord (9:1–4). Each one of these visions painted a vivid picture of the judgment that was certain to come upon the unrepentant people. It was inescapable if they did not turn from their wickedness.
While God’s judgment was quite intense and intolerable, and God promised to destroy the sinful kingdom, yet there would still remain a remnant from Jacob (9:8). While all the sinners would die, God would reserve a remnant for Himself to whom He might show mercy (9:10). Judgment would ultimately turn to restoration.
Restoration
This book would not be complete were it not for the promise of future blessing and restoration.13 God brought many difficulties on the people, apparently with the desire of seeing them repent and return. Yet, in spite of all of these things, the people would not repent. There are hints throughout the book of God’s gracious salvation available on the condition of repentance. But the fullest manifestation of salvation and restoration occurs in the last verses of the book. After a long section of judgment upon judgment and condemnation upon condemnation, the end of the book turns to the glorious prospect of a future salvation. The first part of the passage, which says, “‘In that day I will raise up the fallen booth of David, And wall up its breaches; I will also raise up its ruins And rebuild it as in the days of old; that they may possess the remnant of Edom And all the nations who are called by My name,’ declares the LORD who does this” (9:11–12), seems to have at least some sort of a fulfillment in the church according to Acts 15:16–18.14 The rest of the passage, if taken literally, seems to suggest a future fulfillment still awaits when God will restore His people Israel to their land and pour out His blessings upon them.
Conclusion
So this is a book about God, His covenant relationship with His people, and the judgment that comes as a result of sin, but ultimately of the promised future salvation and blessing of the New Covenant. Although the events of this prophecy took place thousands of years ago, the theological message of the book is still relevant of the people of God today. Because of who God is and what He has done for His people, they owe to Him their undivided devotion and loyalty. Failure to repent and heed His word will bring divine displeasure. God will still cut off those of his people who are merely external in the religion and have no true heart toward Him. There must be repentance to experience God’s blessing.
Bibliography
Bell, Robert D. “The Theology of Amos.” Biblical Viewpoint Volume XXVII. Bob Jones University, 1993.
Chisholm, R. B. Jr. “A Theology of the Minor Prophets.” A Biblical Theology of the Old Testament. Chicago, IL: Moody Press, 1991.
__________. “Amos.” New Dictionary of Biblical Theology. Ed. T. Desmond Alexander. Downers Grove, IL: InterVarsity Press, 2000.
Keil, C.F., and F. Delitzsch. Commentary on the Old Testament. Vol. 10, The Minor Prophets. Translated by James Martin. Edinburgh: T. & T. Clark, 1866–1891. Reprint, Peabody, Massachusetts: Hendrickson Publishers, 1996.
Hubbard, David Allan. Joel & Amos: An Introduction & Commentary. Downers Grove, IL: Inter-Varsity Press, 1989.
Motyer, J. A. The Message of Amos: The Day of the Lion. Downers Grove, IL: Inter-Varsity Press, 1974.
Niehaus, J. “Amos.” The Minor Prophets. Ed. Thomas E. McComiskey. Grand Rapids, MI: Baker Book House, 1992.
Notes
1. This same earthquake, which apparently was one of note, is mentioned by Zechariah as well (14:5). ↩
2. These divisions are adapted from David Allan Hubbard, Joel & Amos: An Introduction & Commentary (Downers Grove, IL: Inter-Varsity Press, 1989), 118. ↩
3. That is over 55% of the verses that mention Yahweh, making it one of the top highest frequency percentages in the whole OT. ↩
4. This is the fourth highest number of occurrences in the whole OT. Ezekiel has 222, the Psalms 54, and Isaiah 48. As far a frequency percentage goes, it ranks second only to Ezekiel. It occurs only 4 times when it is not immediately followed by יְהוִה (5:16; 7:7, 8; 9:1). ↩
5. God’s people are not exempt from punishment by virtue of the covenant; rather the covenant heightens their culpability before God (cf. 3:2). ↩
6. Amos 3:6 emphasizes this point by saying, “If a trumpet is blown in a city will not the people tremble? If a calamity occurs in a city has not the LORD done it?” ↩
7. Amos 1:9: “Thus says the LORD: ‘For three transgressions of Tyre, and for four, I will not revoke the punishment, because they delivered up a whole people to Edom, and did not remember the covenant of brotherhood.’” ↩
8. While not in the same way, there is a sense in which all the nations were in some kind of covenant relationship with God and owed Him obedience. This explains the list of condemnation beginning with the pagan nations and ending with Judah and Israel. Chisholm suggests that the divine mandate given to Noah is in view (NDBT, 243). Isaiah refers to this covenant that the nations broke as the “everlasting covenant” (24:5). Genesis 9:16 seems to provide the link: “When the bow is in the cloud, then I will look upon it, to remember the everlasting covenant between God and every living creature of all flesh that is on the earth.” ↩
9. It occurs more frequently only in Isaiah (20×), Psalms (16×), Proverbs (14×), and Ezekiel (13×). However, due to the size of Amos, it has by far the highest frequency percentage per number of verses. ↩
10. See 2:6; 4:1; 5:12; 8:4, 6. ↩
11. See 2:7; 4:1; 5:11; 8:6. ↩
12. C.F. Keil and F. Delitzsch, Commentary on the Old Testament, trans. James Martin (Edinburgh: T. & T. Clark, 1866–1891; reprint, Peabody, Mass.: Hendrickson Publishers, 1996), vol. 10, The Minor Prophets, 164. ↩
13. Interestingly, not only were the nations a part of God’s judgment, but they will also be a part of the future restoration. ↩
14. In Acts 15 the problem of Gentile conversion is being addressed. Can Gentiles be saved, and if so, do they have to become Jews as part of that process? James testified that God was indeed saving the Gentiles and that this should not come as a surprise, for all the prophets testified to this future salvation of the Gentiles. In Acts 15:14–18 James says, “’Simeon related how God first concerned Himself about taking from among the Gentiles a people for His name. With this the words of the Prophets agree, just as it is written, “AFTER THESE THINGS I will return, AND I WILL REBUILD THE TABERNACLE OF DAVID WHICH HAS FALLEN, AND I WILL REBUILD ITS RUINS, AND I WILL RESTORE IT, SO THAT THE REST OF MANKIND MAY SEEK THE LORD, AND ALL THE GENTILES WHO ARE CALLED BY MY NAME,’ SAYS THE LORD, WHO MAKES THESE THINGS KNOWN FROM LONG AGO.” In other words, the Gentile conversion of Acts 15 should not come as a surprise since God promised that the Gentiles would be saved. ↩