THE BOOK OF AMOS
Introduction
A few years before the prophet Hosea began to witness against the apostasy of the house of Israel, the ten tribes, and announced the coming judgment, there appeared in Bethel, the seat of idolatry a peasant by the name of Amos. He was not a citizen of the ten-tribe kingdom, but belonged to Tekoa, a small town in the south country of Judah. We learn from the book that he was a herdman and a gatherer of the fruit of the sycamore trees. Some have thought he was a man of wealth, in possession of large flocks of sheep and herds of cattle, but this cannot be confirmed. He was just an humble peasant and while engaged in his calling, not being a prophet or the son of a prophet, the Lord suddenly called him to leave his work and said unto him “Go, prophesy unto My people Israel” (Amos 7:14). Amos means “bearer” or “burden.” In obedience to this command he appeared in Bethel to discharge his prophetic duty and deliver the messages of Jehovah to the people. It was a strange occurrence that a prophet should come out of Judah to prophesy to Israel, it probably attracted wide attention, for such a thing had never happened before nor after. It greatly aroused Amaziah, the priest of Bethel, who reported the case to Jeroboam, the king of Israel. The message the priest sent to the king was the following: “Amos has conspired against thee in the midst of the house of Israel, the land is not able to bear all his words. For thus saith Amos, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their land” (Amos 7:10). Evidently the priest did not await the king's answer for he tried to intimidate the prophet and drive him away, but Amos was a man of courage, he boldly resisted the priest and announced the fate of the priest and his family.
The Time of His Prophecy
There is no difficulty with the age in which he prophesied. This is stated in the opening verse of the book. “In the days of Uzziah, King of Judah, and in the days of Jeroboam, the son of Joash, King of Israel, two years before the earthquake.” Jeroboam II became king in the fifteenth year of the reign of Amaziah, King of Judah. Jeroboam reigned forty-one years. As Amaziah reigned over Judah twenty-nine years and was followed by Uzziah, Jeroboam's reign was during fourteen years of Amaziah's reign and covered twenty-seven years of Uzziah's reign. Amos' activity was during the period when Uzziah was king in Judah, in the second half of Jeroboam's reign. The earthquake which is mentioned, two years before which Amos began his work, cannot be placed chronologically. It is also mentioned by Zechariah (Zechariah 14:5). The time then is around 810-782 B.C. As we have shown in the introduction to Joel, Amos knew Joel's prophecy, because Joel preceded him by at least a half a century. Amos was therefore somewhat earlier than Hosea and part of his ministry was contemporary with Hosea.
The Characteristics of His Times
Under the reign of Jeroboam II the northern kingdom of Israel flourished as never before nor after. There was a great external prosperity. Therefore, we find that the prophet mentions the rich, their great wealth and luxury, their arrogant pride and self-security and the oppression of the poor. Underneath it all was an awful moral corruption, the fruit of the false worship. In this state of prosperity, immorality and false worship they did not dream of any coming calamity whatever. Such were the days in which the herdman of Tekoa appeared upon the scene to give an inspired testimony against the nation.
The Style of Amos
Attention has been called to the fact that the prophet's style and composition show the former herdman in the use of certain words and in many figures and similes drawn from nature and rural life. But he also shows a very close acquaintance with the Mosaic law and the history of the people to whom he belonged. The style also shows great rhetorical power, great depths of thought, and truly poetic expressions.
“Amos expressed his thoughts in words taken from the great picture book of nature, which, being also written by the hand of God, so wonderfully expresses the things of God. Scarcely any prophet is more glowing in style, or combines more wonderfully the natural and the moral world, the Omnipotence and Omniscience of God” (Dr. Pusey). Augustinus selected Amos as an illustration of unadorned eloquence. And another learned scholar speaks of him thus, “Let any fair judge read his writings, thinking not who wrote them, but what he wrote, and he will come to the conclusion that this herdman is in no wise behind the very chiefest prophets; in the loftiness of his thoughts and the magnificence of his spirit, nearly equal to the highest; and in the splendor of his diction and the elegance of the composition scarcely inferior to any” (Bishop Lowth, De Poesi Sacra) .
He gives us a splendid example of inspiration. The Lord called him, gave him the message, filled the simple herdman with the wisdom from above so that he burst out in these eloquent utterances. At the same time the Lord in using him as His mouthpiece did not set aside his personality, he uses his shepherd idiom, and the truth of God is expressed through him in the terms of nature, with which he, as a child of nature, was so familiar.
The Message of Amos
The message concerns chiefly Israel, the ten-tribe kingdom, their spiritual and moral condition, yet Judah is also noticed by him, as well as the different nations, surrounding Israel, their Gentile enemies. The book consists of the prophecies he uttered in Bethel, which follow the two introductory Chapter s. The people are reproved and their sins uncovered; judgment for them and for the nation is announced. The end of the book brings in the promise of deliverance and restoration. The great prophecy in the ninth chapter (Amos 9:11) was quoted by James in the first great church-council in Jerusalem Acts 15:1 .
The Division of the Book of Amos
The book of Amos consists of three parts. The first part comprises the two opening Chapter s which form the introduction to the book. In them we find the judgments announced in store for the nations surrounding Israel, but Judah and Israel are also included. From the third chapter to the end of the sixth is the second part. Here are recorded four prophecies given by the Lord through Amos. Three of them begin with “Hear this Word” and the last in chapter six begins with “Woe.” The third part, Chapter s seven to nine, give the five visions which Amos had. The first two judgment visions were not carried out on account of the intercession of the prophet. The third vision is that of the plumb-line; the fourth, the vision of the basket with ripe fruit. In the last vision he beheld the Lord standing alongside of the altar, ready to smite. The conclusion of the ninth chapter is a prophecy concerning the restoration of Israel, the rebuilding of the tabernacle of David and the blessings of the kingdom. We follow this division.
I. JUDGMENT OF THE NATIONS, JUDAH, AND ISRAEL (1-2)
II. THE PROPHETIC MESSAGES UNCOVERING THE CONDITION OF THE PEOPLE (3-6)
III. THE FIVE VISIONS OF THE PROPHET (7-9)