Amos

Date:

Amos was the first of four 8th century B.C> writing prophets of Israel. The others were Hosea (750 B.C.), Isaiah (740 B.C.), and Micah (735 B.C.).

Uzziah and Jeroboam both reigned during the years of 786-746 B.C.

The biggest clue to the date is the phrase, Two years before the earthquake.”

Archeological evidence has proven their was an earthquake at Hazor dated between 765-760 B.C. Therefore, it is most likely that Amos was written during this period.

Amos was partially contemporary with Hosea.

Characteristics:

Amos, Obadiah, Jonah 2. Amos, the Man

What can be known about Amos is what may be discerned only from his book. His name probably comes from a verbal root (ʿms) meaning “load” or “lift a load.” The noun may mean “burdened” or “burden bearer.”16 Names in the Old Testament often are associated with messages from God. Examples would be the names of Hosea’s children (

Amos rejected the idea that he was a prophet or the son of a prophet, apart from the calling of God on his life.

Amos 7:14 NKJV

14 Then Amos answered, and said to Amaziah: “I was no prophet, Nor was I a son of a prophet, But I was a sheepbreeder And a tender of sycamore fruit.

Two focuses:

Words

Vision

Some scholars have ascribed the first six chapters to Amos and have suggested that the later chapters were written buy his disciples at a later date or by other prophets.

However, this scissor and paste thought process must be challenged. A thorough study of the book provides no evidence to ascribe any authorship or penmanship to any person other than Amos.

Amos, Obadiah, Jonah 3. Amos, the Book

The title identifies Amos, his hometown, the kinds of material in the book, Israel as the addressee, and clues to the date of the prophet’s ministry. A one-verse oracle follows the title, a theme verse for the entire book (1:2). The first major section of the book (1:3–6:14) begins with an extended, formulaic oracle (1:3–2:16) addressed to Israel (2:10). Two of the three hymn stanzas are in the remaining oracles in the first section (4:13; 5:8–9). The second major section begins with three of the five vision-reports (7:1–9).

Language:

Amos, Obadiah, Jonah 4. The Language of Amos

Amos employed a wealth of rhetorical forms in bringing God’s message to Israel.34 Speech forms in the book include (1) messenger formulae: “this is what the LORD says,” “says the LORD”; (2) an oracle formula: “declares the LORD”; and (3) vision-reports introduced by “this is what the Sovereign LORD showed me.”

Amos, Obadiah, Jonah 4. The Language of Amos

Other features are (1) graded numerical sayings: “for three sins of …, even for four” (e.g., 1:3, 6, 9); (2) participial style: “you women who oppress” (4:1); (3) quotation of the audience: “and say to your husbands, ‘Bring us some drinks’ ” (4:1); (4) climactic patterns (1:3–2:16; 4:6–12); (5) woe oracles (5:18–20; 6:1–7); and (6) wordplays: “a basket of ripe fruit” in 5:5b and “the time is ripe” in 8:1–3.35

Message:

Amos, Obadiah, Jonah (1) The Sovereignty of the Lord

(1) The Sovereignty of the Lord

The Lord’s sovereignty extended over Amos, Judah, Israel, the nations, and all creation. So strong was the Lord’s call of Amos that Amos felt he had no option but to go to Israel with the message of God (3:8b). As sovereign over his own people (Judah and Israel), the Lord called them to account for their rebellion (2:4–16). His sovereignty extended over foreign nations, even though they expressed allegiance to other gods (1:3–2:3). They had to answer to the Lord for their inhumanity. The hymns in Amos picture the Lord as creator and controller of the universe (4:13; 5:8–9; 9:5–6). His sovereignty was and is all-encompassing. God has not relinquished his control over the universe to any other entity, authority, or power. He is sovereign over all people.

(2) The End for Israel

The prophet’s message of the imminent destruction of Israel was based on Israel’s sin. Amos indicted various segments of the population: greedy land-grabbers (2:6); the rich (3:10, 15; 6:4–6); the women of Samaria (4:1); religious frauds (4:4–5; 5:4–7, 21–23); the merchants (8:4–6); and those responsible for injustice in the courts (2:7; 5:7, 10, 12; 6:12). The message of Amos was that Israel would not survive the judgment of God (2:13–16; 3:11–12; 5:2, 18–20; 6:7, 14; 7:8; 8:2; 9:1–4, 8a). Israel, the Northern Kingdom, did not survive the assault of the Assyrians in 725–722 B.C. (