OT - Survey 35 - Amos

All content is derived from A Survey of the Old Testament by Andrew E. Hill and John H. Walton, with additional insights from R.C. Sproul's Dust to Glory. Further sources referenced are listed in the reference section below.

Key Ideas

God hold the nations accountable for their social policy

Israel will not escape the judgment of the day of the Lord

True worship spawns social justice

God will restore a remnant of Israel

Introduction to the Prophet Amos and His Context

— The Book of Amos is the third among the Twelve Minor Prophets and is chronologically the earliest among the writing prophets, predating even Hosea and Micah. — Amos, whose name means "burden bearer," was a shepherd and sycamore fig farmer from Tekoa, a small town located about ten miles south of Jerusalem. — Amos's role as an outsider to formal religious institutions (Amos 7:14–15) provided him with the independence to proclaim God's word without compromise. — His background reinforces the biblical principle that God chooses messengers from all walks of life (cf. 1 Corinthians 1:27).

Composition and Dating of the Book

— The process by which Amos's prophecies were recorded is uncertain. Some believe he dictated them or wrote them himself upon returning to Tekoa. — The first-person style in sections such as Amos 5:1; 7:1–9; 8:1; and 9:1 supports the idea of direct authorship. — The mention of an earthquake (Amos 1:1) likely dates the writing to within two years of his preaching in Bethel, suggesting 750–748 BC. — Archaeological evidence of seismic activity at Samaria and Hazor aligns with this timeframe. Zechariah 14:5 also recalls the earthquake. — Amos ministered during the overlapping reigns of Uzziah (Azariah) in Judah and Jeroboam II in Israel (2 Kings 14:17–15:7; 2 Chronicles 26). — Despite political stability and economic prosperity, moral and spiritual decay permeated both kingdoms (Isaiah 1:4; Amos 3:9–15).

The Purpose and Core Message of Amos

— Amos was commissioned to address the religious apostasy and moral failure of Israel, delivering God’s judgment at Bethel. — His pronouncements were direct and severe: "The end has come for my people Israel" (Amos 8:2). — A key confrontation with the false priest Amaziah (Amos 7:10–17) summarized his rebuke of national leadership.

Message and Purpose of Amos

Both message and purpose spring logically from the book's general outline and are closely connected with the prophet's predictions of judgment and exile for Israel.

First Message (2:6–16): Amos denounces Israel's sin and forecasts national disaster for the purpose of reminding the people of the consequences of covenant disobedience.

Second Message (3:1–6:14): Amos condemns specific acts of social injustice and religious hypocrisy. Several purposes of this message include calling some to repentance for personal sin, encouraging return to the standards of behavior consistent with Yahweh's covenant stipulations, and repudiating the popular notion that the “day of the Lord” was the day of national blessing only.

Third Message (7:1–9:4): Amos relates five visions he experienced, all dealing with God's wrath and judgment on Israel. The visions serve to reinforce the prophet's oracles against the nation, emphasize the certainty of Israel's destruction and exile, and introduce the remnant theme.

Fourth Message (9:5–15): The prophet concludes his ministry to Israel with the promise of messianic restoration and blessing. Here his purpose is to encourage and instill hope in the righteous remnant among the people by assuring them that God's judgment is not final. He will remember his covenant with Israel and renew again his steadfast love.

Structure and Organization of the Book of Amos

Few scholars dispute the unity of Amos’s prophecies, and many now recognize his literary skill. His vivid language reflects his visionary experiences—he “saw” God’s words—and his rural background is evident in his metaphors, rhetorical questions, and pastoral imagery (e.g., Amos 3:3–8; 6:11–14). The book also contains poetic hymns and doxologies (e.g., 5:1–2; 4:13; 5:8–9; 9:5–6), showcasing either Amos’s poetic ability or his use of known liturgical material.

The structure of the book includes four main sections: — Oracles against the nations (1:3–2:16), emphasizing judgment and exile — Prophetic discourses (3–6), addressing Israel’s moral failures — Five visions of judgment (7:1–9:10), reinforcing the certainty of exile — A concluding promise of restoration (9:11–15), offering hope to the faithful remnant

Although some scholars view the final restoration oracle (especially 9:12) as a later addition due to its postexilic tone, it aligns with Amos’s earlier call to repentance (5:8–15) and reflects God’s intention to rebuild what was destroyed (7:1–6; 9:11–15).

Amos’s prophetic style includes various speech forms—calls to listen, revelations, oaths, judgments, instructions, and calls to repentance—highlighted by repetition and rhetorical questions. Phrases like “seek and live” (5:4, 6, 14) and “yet you have not returned to me” (4:6–11) underscore key themes. The eight oracles systematically target Israel’s neighbors before turning inward, culminating in God's judgment of Israel itself, following a traditional preexilic prophetic pattern ending with a promise to the faithful remnant.

Major Theme: Social Justice

— Amos’s most consistent and forceful message concerns social injustice. He declared that Israel was incapable of doing right (Amos 3:10). — His call was for total covenant faithfulness: loving God and justly treating fellow human beings. — He condemned exploitation of the poor (2:6–7; 4:1; 5:11–12; 8:4–6) and criticized the rich and powerful, including corrupt rulers, judges, and priests (4:1; 6:1, 4; 7:8–9). — Amos is frequently cited as the prophet of social justice (Amos 5:7, 15, 24; 6:12). — The New Testament Epistle of James echoes this emphasis on living faith, care for the vulnerable, and moral integrity (James 1:26–27; 2:1). — John Stott highlights five doctrinal foundations linking biblical teaching to social responsibility, which Amos exemplifies:

1. Doctrine of God: Creator, sustainer, deliverer, judge, and God of justice (Amos 2:10; 4:13; 5:8, 15; 9:7).

2. Doctrine of Humanity: All people are God’s image-bearers, and sin has social consequences (Amos 1:9; 2:1; 9:7).

3. Doctrine of Christ: True messianic renewal and restoration (Amos 9:13–15).

4. Doctrine of Salvation: Personal and societal deliverance from sin and evil (Amos 2:4; 3:2; 5:4, 6, 14–15).

5. Doctrine of the Church: The covenant community must serve as an agent of reconciliation in the world (Amos 3:1; 9:11–15).

Summary

Amos, the shepherd-prophet from Tekoa, delivered a message of uncompromising judgment against Israel’s spiritual hypocrisy and social injustice. Writing in the mid-8th century BC, he condemned the northern kingdom for breaking covenantal laws through economic exploitation, religious corruption, and arrogant nationalism. His prophetic vision called the people to repentance while warning of imminent exile. Yet, Amos concluded with a hopeful promise: God would one day restore the faithful remnant. His call for justice to "roll on like a river" (Amos 5:24) remains one of the most enduring cries for righteousness in all of Scripture.

References

Hill, A. E., & Walton, J. H. (2009), A survey of the Old Testament (3rd ed.). Zondervan Academic.

MacArthur, J. (Ed.). (2021). The MacArthur study Bible (2nd ed.). Thomas Nelson. (New American Standard Bible).