Amos 1:1-2; 2:6-8; 3:6-8, 13-15: January 13—A herald of bad news
Jan 6, 2013

Mark Rathel is a professor of theology at The Baptist College of Florida in Graceville.

The book of Amos likely was the first written of the prophets. The name Amos means “burden” or “burden-bearer.” In terms of his prophetic ministry, the meaning of his name may describe either his subjective prophetic experience or the reception of his message. No doubt, Amos’ contemporaries regarded Amos as burden. Amos preached an unpopular message because he bore a burden from God—a message of judgment. The cause of the coming judgment centered in the people’s rejection of God’s Word. May we heed the principle from this vital biblical book.

What principles of God’s judgment does Amos set forth?

First, God’s evaluation of people may differ from their self-perception (Amos 1:1-2). God called the southern boy from the wilderness area of the southern kingdom of Judah to proclaim a message to the upper echelons of society in the northern kingdom of Israel. From a human perspective, the northern kingdom was at its prosperous zenith in terms of military strength, economic GDP, and religious zeal. In this context, Amos proclaimed the imminent judgment of God. Within one generation of the time Amos preached (approximately 760 B.C.), the nation of Israel died when the Assyrian army defeated the nation (722 B.C.) 

Amos 1:2 functions as the thematic verse of the book and reveals three truths about God’s judgment. First, God’s judgment was imminent. God roars—a lion roars to freeze the prey in fear prior to attack and destruction. Second, God’s judgment is based on principles rather than arbitrary. God roars from Zion (Jerusalem), the place of revelation. God told His people that He would meet with them and speak to them at the ark associated with the mercy seat (Ex. 25:22), now located in Jerusalem. God’s judgment is based on the principles of God’s word. Third, God’s judgment is comprehensive affecting the whole geographical area of the county—no one is immune.

Second, God condemned His people for mistreatment of other people (Amos 2:6-8). In chapters one-two, Amos condemned a series of nations. His audience likely rejoiced as Amos proclaimed judgment on pagan nations (Damascus, Gaza, Tyre), cousin nation (Ammon, Moab, Edom), and sister nation (Judah). 

Then Amos directed his words to Israel. Israel committed great social injustice manifested in six specific sins: enslaving needy people for a small debt, blocking the path of the poor in the justice system, father and son sharing the same ritual prostitute, using the garments of poor people taken as unlawful collateral (Deut. 24:12-13) in religious rituals, and drunken feasts in God’s temple from wine confiscated from the poor in court. Amos 2:7 may be interpreted two ways: 1) the rich pant after the dust on the head of the poor, a picture of the rich lusting for land (NASB) or 2) the rich trampling the poor (HCSB).

Third, God provides warnings about the connection between sin and judgment (Amos 3:1-6). The greatest privilege is life is to belong to the people of God. God created an intimate relationship with Israel. Israel confused God’s blessing with favoritism rather than mission. A connection existed, therefore, in the basic sin of refusal to be the family of God and the punishment. 

Amos asked a series of rhetorical questions to establish the certainty of judgment. God warned His people through a series of disasters as well as sending prophets.

Fourth, mere religiosity does not protect one from God’s judgment. Houses are the foci of God’s judgment—house of Jacob, Bethel—house of God, and summer-winter houses. The horns of the altar (v. 14) served as places of asylum (1 Kgs 1:50; 2:28). The Israelites expected their religiosity to protect. Their empty religion left them with no sanctuary of protection from God’s wrath.


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