The Book of Amos, Background
Quick Rundown
At this point, things are really good for the Kingdom of Israel. Amos prophesied during a time of
great prosperity, notable religious piety, and apparent security. But the good
times are limited only to the rich who have total disregard for the poor. They
go on living without the slightest compassion or alacrity toward God’s Word. Amos
also saw that justice and righteousness was a privilege only the wealthy
enjoyed. Furthermore, disobedience toward God was manifested by insincere
religious observance. Apparently, these compounded sins are the final straw and
the Lord has had enough of His people’s utter wickedness. So, the prophet Amos
has been personally called upon by God to warn Israel and the nations that God
is bringing total ruin upon Israel. Interestingly, though Amos is a Minor Prophet
(by book size), his is the most detailed and graphic from beginning to end.
Title
As with each Minor Prophet, the title comes from the name
of the prophet to whom God gave His message (Amos 1:1). Amos’ name means “burden”
or “burden-bearer.” He is not to be confused with Amoz (“stout, strong”), the
father of Isaiah (Isaiah 1:1).
Author and Date
Amos was from Tekoah, a small village 10 miles South of
Jerusalem. He was the only prophet to give his occupation before declaring his
divine commission. He was not of priestly or noble descent, but worked as a “sheepherder”
(Amos 1:1; ref. 2 Kings 3:4) and a “grower of sycamore figs” (Amos 7:14), and
was a contemporary of Jonah (2 Kings 14:25), Hosea (Hosea 1:1), and Isaiah
(Isaiah 1:1). The date of writing is mid-eighth century B.C., during the reigns
of Uzziah, king of Judah (ca. 790-739 B.C.) and Jeroboam II, king of Israel (ca.
793-753 B.C.), two years before a memorable earthquake (Amos 1:1; ref. Zechariah
14:5).
Background and Settings
Amos was a Judean prophet called to deliver a message
primarily to the northern tribes of Israel (7:15). Politically, it was a time
of prosperity under the long and secure reign of Jeroboam II who, following the
example of his father Joash (2 Kings 13:25), significantly “restored the border
of Israel” (2 Kings 14:25). It was also a time of peace with both Judah (Amos
5:5) and their more distant neighbors; the ever-present menace of Assyria was
subdued, possibly because of Ninevah’s repentance at the preaching of Jonah
(Johan 3:10). Spiritually, however, it was a time of rampant corruption and
moral decay (Amos 4:1; 5:10-13; 2 Kings 14:24).
Historical and Theological Themes
Amos addresses Israel’s two primary sins: 1) an absence
of true worship, and 2) a lack of justice. Amid their ritualistic performance
of worship, they were not pursuing the Lord with their hearts (Amos 4:4, 5;
5:4-6), nor following His standard of justice with their neighbors (5:10-13; 6:12).
This apostasy, evidenced by continual, willful rejection of the prophetic
message of Amos, is promised divine judgment. Because of His covenant, however,
the Lord will not abandon Israel altogether, but will bring future restoration to
the righteous remnant (Amos 9:7-15).
Interpretive Challenges
In Amos 9:11, the Lord promised that He “will raise up
the fallen booth of David.” At the Jerusalem Council, convened to discuss
whether Gentiles should be allowed into the church without requiring
circumcision, James quotes this passage (Acts 15:15,16) to support Peter’s
report of how God had taken “from among the Gentiles a people for His name”
(Acts 15:14). Some have thus concluded that the passage was fulfilled in Jesus,
the greater Son of David, through whom the dynasty of David was reestablished.
The Acts reference, however, is best seen as an illustration of Amos’ words and
not the fulfillment. The temporal allusions to a future time (“In that day,” Amos
9:11), when Israel will “possess the remnant of Edom and all the nations” (Amos
9:12), when the Lord will “plant them on their land, and they will not again be
rooted out from their land which I have given them” (Amos 9:15), all make it
clear that the prophet is speaking of Messiah’s return at the Second Advent to
sit upon the throne of David (ref Isaiah 9:7), not the establishment of the
church by the apostles.
Outline
I.
Judgments Against the Nations (1:1-2:16)
A.
Introduction
(1:1,2)
B.
Against Israel’s
Enemies (1:3-2:3)
C.
Against Judah
(2:4,5)
D.
Against Israel
(2:6-16)
II. Condemnations Against Israel (3:1-6:14)
A.
Sin of
Irresponsibility (3:1-15)
B.
Sin of
Idolatry (4:1-13)
C.
Sin of
Moral/Ethical Decay (5:1-6:14)
III. Visions of Judgment and Restoration (7:1-9:15)
A.
The Lord Will
Spare (7:1-6)
1.
Vision of
locusts (7:1-3)
2.
Vision of fire
(7:4-6)
B.
The Lord Will
No Longer Spare (7:7-9:10)
1.
Vision of the
plumb line (7:7-9)
2.
Historical
interlude (7:10-17)
3.
Vision of the
fruit basket (8:1-14)
4.
Vision of the
altar (9:1-10)
C.
The Lord Will
Restore (9:11-15)
MacArthur Study Bible, NASB, Updated Edition. 2006. Nelson Bibles,
Thomas Nelson. La Habra, CA.
