Summary Of Impending Judgement: An Analysis Of The Book Of Amos
Impending Judgement: An Analysis of the Book of Amos The final component of the Catholic Old Testament is a series of books written by a group of people known as prophets. Contrary to some commonly held beliefs, prophets are not fortune tellers. Rather, they are mediums of divine will, social/religious critics, and political advisors. One of the Minor Prophet books in the Old Testament is the book of Amos. The book is characterized by a powerful tone that indicts the northern Kingdom of Israel for their sins of hollow fortune and idolatry. Amos’s location, audience, time period, and messages that are centrally focused on judgement regarding spiritual laziness and injustice combine to provide foresight into the impending Assyrian Exile, as
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the ever-expanding empire began to expand closer to Israel. Amos’s Judean origins followed by his move to Bethel illuminate much about his past, and also reveal the inspirations behind his scathing commentary on the northern kingdom. Amos’s hometown was the township of Tekoa in Jerusalem. The town was 18 kilometers away from Jerusalem, situated in a hilly region that was suitable for raising livestock such as goat and sheep . Thus, it makes sense how the first statement in the book is that Amos was a sheepherder (Amos 1:1). However, it would be fallacious to assume that the ensuing indictment of the wealthy northern kingdom of Israel is merely due to his rural past. Although he comes from more humble origins than the opulence in the North, Tekoa was still a city with a significant political, cultural and agrarian role. Amos was a noqued, or the owner of a small flock of sheep. He was “no mere impoverished employee…he was a man socially and economically independent”. So while on the surface the content within the book may appear to be mere socioeconomic diatribe, Amos actually held a position of importance and could provide sound political commentary regarding Israel. It is also revealed that Amos delivered his prophecies in the town of Bethel. Bethel was the location where King Jeroboam built a sanctuary where the people of Israel could worship without going to Jerusalem in Judea. God was not happy with this act, providing Amos a perfect location to criticize the sinful religious practices of the people of Israel. Amos’s origin and place of prophecy combine to provide some insight into what inspired his prophecies. Throughout the book of Amos, it appears as if the prophecies to merely the kingdom of Israel, however the book takes on more meaning when it is realized that he is truly addressing the whole church. It is important to note that in the era of the kings, there was no true distinction between church and state. During the time of Amos, Jeroboam was both the political and religious leader of the country. So although every chapter of the book of Amos begins by in some way addressing the people of Israel, the full magnitude of Amos’s words can be felt when it is realized it is not one nation being scolded, but an entire church. During the original time of writing, the words were most aptly applied as advice to Jeroboam, however when viewed as a message to the church the weight of Amos’s message can be fully applied to Christian life in the present . Amos’s words can stand the test of time due to the fact that he addressed the entire church. It is important to note that Amos wrote his prophecies during the reign of Jeroboam, as Amos’s words, when read with respect to when they were written, allude to a potential attack from a foreign invader due to the kingdom’s sin.
The reign of Jeroboam lasted from 786-746 BC. This time period is significant because it marked a period of prosperity within the kingdom of Israel, however trouble was brewing on the international political stage. Israel during the time of Jeroboam saw exceptional financial, social, and political affluence. This prosperity led to a false sense of security within the country, as it can be described that “the keynote of national feeling in the time of Amos was security.” However, most of this prosperity and sense of security was inspired by momentary collapses by surrounding powers. The great ruler Adad-nirari III of Assyria had died in 783 BC, and this unfortunate event was coupled with the rise of the powerful Argishti I in the northern land of Urartu. The Urarteans had been a menace to Assyria for a while, and now that they had an exceptionally effective ruler, Assyria was forced to draw its attention away from the West and Israel for a short time . This lack of Assyrian threat allowed for stability and prosperity within Israel until about 745. At the same time as the period of Assyria’s Urartean threat, Egypt fell into civil war and was subsequently conquered by Egyptianized Nubians . These new rulers of Egypt posed little threat to the Israelites. However, near the end of Jeroboam’s rule, Assyria began to gain power again, as they were back near full force by the end of Jeroboam’s rule under the freshly minted reign of Tiglath-pileser II . Similar to Nazi Germany with Europe in World War Two, Assyria was looking to regain its hegemon status in the region after a period of minor strife. They had previously shown aggressive behavior by attacking Damascus in 775 BC, and by the end of Jeroboam’s reign they remained hungry for land .
Amos explicitly states that the Israelites will be exiled from their own land due to their sinfulness throughout the book (Amos 7:17). In 722, the Assyrian exile occurred. So while Amos was a prophet before the time of the Assyrian exile, he recognized the international political tension around the country of Israel and provided political commentary. He recognized that the prosperity of Israel was not going to last forever, as Assyria was looking to gain full power over the region. Israel did not listen to the prophet’s oracles of doom, and were overpowered militarily when the Assyrians invaded. The historical context of growing foreign powers during Jeroboam’s reign heavily influenced the writings of Amos. The first aspect of Amos’s message to the church is that privilege lead to peril and judgement if it is not properly appreciated. One of the common themes among the covenants of the Old Testament is that the Israelites were God’s Chosen People. Amos addresses that the Israelites are still God’s chosen people, however with this privilege comes responsibility that has not been fulfilled. In Chapter 2 of Amos, the people of Israel are charged with rejecting God’s law (particularly in respect to fair treatment of the poor), contradicting His salvation, and forfeiting his favor. These sins would be bad enough for a normal group of people, however since they are being committed by the Chosen People, the crimes are especially heinous and are just grounds for punishment. Amos speaks for God when he claims, “You alone I have known, among all the families of the earth; Therefore I will punish you for all your iniquities” (Amos 3:2). Earlier in the Old Testament, in the book of Exodus, God made a covenant with Abraham that anointed the Twelve Tribes as “Chosen People” and promised them the Holy Land. However, the covenant came with a condition that the Chosen People had to obey many laws that would define their faithfulness towards God. Amos addressed that this time of prosperity has led to religious complacency within the Kingdom, which resulted in the aforementioned crimes . The people’s deviance from the laws will lead to God bringing destruction and punishment upon the kingdom. The Israelites held favor in God’s eyes, but they are now facing judgement because they became focused on material wealth instead of religious piety. The second major message associated with the prophet Amos is that God frowns upon those who worship him if they do it without living a life of justice and righteousness . During the reign of Jeroboam, religious ceremonies were a commonplace in everyday life. Some of the ceremonies mentioned by Amos include pilgrimages, assemblies, offerings, sacrifices and song. Amos scoffed at these empty displays of worship (Amos 5:21-5:23). Rather, Amos tells the people of Israel to “let justice surge like waters, and righteousness like an unfailing stream” (Amos 5:24). Amos is not recommending a style of worship that is solely inward and moral. Rather, he condemns a piety that does not recognize the rights of other human beings . Amos encourages people to focus their worship on living a life that involves helping others rather than self-fulfillment. A phrase that is often shared around the modern Christian community states, “Going to church doesn’t make you a Christian any more than going to a garage makes you a car”. Amos is trying to craft a similar message. Performing acts of worship is not sufficient; the people of Israel must live a life of righteousness and justice in order to truly please God.
the ever-expanding empire began to expand closer to Israel. Amos’s Judean origins followed by his move to Bethel illuminate much about his past, and also reveal the inspirations behind his scathing commentary on the northern kingdom. Amos’s hometown was the township of Tekoa in Jerusalem. The town was 18 kilometers away from Jerusalem, situated in a hilly region that was suitable for raising livestock such as goat and sheep . Thus, it makes sense how the first statement in the book is that Amos was a sheepherder (Amos 1:1). However, it would be fallacious to assume that the ensuing indictment of the wealthy northern kingdom of Israel is merely due to his rural past. Although he comes from more humble origins than the opulence in the North, Tekoa was still a city with a significant political, cultural and agrarian role. Amos was a noqued, or the owner of a small flock of sheep. He was “no mere impoverished employee…he was a man socially and economically independent”. So while on the surface the content within the book may appear to be mere socioeconomic diatribe, Amos actually held a position of importance and could provide sound political commentary regarding Israel. It is also revealed that Amos delivered his prophecies in the town of Bethel. Bethel was the location where King Jeroboam built a sanctuary where the people of Israel could worship without going to Jerusalem in Judea. God was not happy with this act, providing Amos a perfect location to criticize the sinful religious practices of the people of Israel. Amos’s origin and place of prophecy combine to provide some insight into what inspired his prophecies. Throughout the book of Amos, it appears as if the prophecies to merely the kingdom of Israel, however the book takes on more meaning when it is realized that he is truly addressing the whole church. It is important to note that in the era of the kings, there was no true distinction between church and state. During the time of Amos, Jeroboam was both the political and religious leader of the country. So although every chapter of the book of Amos begins by in some way addressing the people of Israel, the full magnitude of Amos’s words can be felt when it is realized it is not one nation being scolded, but an entire church. During the original time of writing, the words were most aptly applied as advice to Jeroboam, however when viewed as a message to the church the weight of Amos’s message can be fully applied to Christian life in the present . Amos’s words can stand the test of time due to the fact that he addressed the entire church. It is important to note that Amos wrote his prophecies during the reign of Jeroboam, as Amos’s words, when read with respect to when they were written, allude to a potential attack from a foreign invader due to the kingdom’s sin.
The reign of Jeroboam lasted from 786-746 BC. This time period is significant because it marked a period of prosperity within the kingdom of Israel, however trouble was brewing on the international political stage. Israel during the time of Jeroboam saw exceptional financial, social, and political affluence. This prosperity led to a false sense of security within the country, as it can be described that “the keynote of national feeling in the time of Amos was security.” However, most of this prosperity and sense of security was inspired by momentary collapses by surrounding powers. The great ruler Adad-nirari III of Assyria had died in 783 BC, and this unfortunate event was coupled with the rise of the powerful Argishti I in the northern land of Urartu. The Urarteans had been a menace to Assyria for a while, and now that they had an exceptionally effective ruler, Assyria was forced to draw its attention away from the West and Israel for a short time . This lack of Assyrian threat allowed for stability and prosperity within Israel until about 745. At the same time as the period of Assyria’s Urartean threat, Egypt fell into civil war and was subsequently conquered by Egyptianized Nubians . These new rulers of Egypt posed little threat to the Israelites. However, near the end of Jeroboam’s rule, Assyria began to gain power again, as they were back near full force by the end of Jeroboam’s rule under the freshly minted reign of Tiglath-pileser II . Similar to Nazi Germany with Europe in World War Two, Assyria was looking to regain its hegemon status in the region after a period of minor strife. They had previously shown aggressive behavior by attacking Damascus in 775 BC, and by the end of Jeroboam’s reign they remained hungry for land .
Amos explicitly states that the Israelites will be exiled from their own land due to their sinfulness throughout the book (Amos 7:17). In 722, the Assyrian exile occurred. So while Amos was a prophet before the time of the Assyrian exile, he recognized the international political tension around the country of Israel and provided political commentary. He recognized that the prosperity of Israel was not going to last forever, as Assyria was looking to gain full power over the region. Israel did not listen to the prophet’s oracles of doom, and were overpowered militarily when the Assyrians invaded. The historical context of growing foreign powers during Jeroboam’s reign heavily influenced the writings of Amos. The first aspect of Amos’s message to the church is that privilege lead to peril and judgement if it is not properly appreciated. One of the common themes among the covenants of the Old Testament is that the Israelites were God’s Chosen People. Amos addresses that the Israelites are still God’s chosen people, however with this privilege comes responsibility that has not been fulfilled. In Chapter 2 of Amos, the people of Israel are charged with rejecting God’s law (particularly in respect to fair treatment of the poor), contradicting His salvation, and forfeiting his favor. These sins would be bad enough for a normal group of people, however since they are being committed by the Chosen People, the crimes are especially heinous and are just grounds for punishment. Amos speaks for God when he claims, “You alone I have known, among all the families of the earth; Therefore I will punish you for all your iniquities” (Amos 3:2). Earlier in the Old Testament, in the book of Exodus, God made a covenant with Abraham that anointed the Twelve Tribes as “Chosen People” and promised them the Holy Land. However, the covenant came with a condition that the Chosen People had to obey many laws that would define their faithfulness towards God. Amos addressed that this time of prosperity has led to religious complacency within the Kingdom, which resulted in the aforementioned crimes . The people’s deviance from the laws will lead to God bringing destruction and punishment upon the kingdom. The Israelites held favor in God’s eyes, but they are now facing judgement because they became focused on material wealth instead of religious piety. The second major message associated with the prophet Amos is that God frowns upon those who worship him if they do it without living a life of justice and righteousness . During the reign of Jeroboam, religious ceremonies were a commonplace in everyday life. Some of the ceremonies mentioned by Amos include pilgrimages, assemblies, offerings, sacrifices and song. Amos scoffed at these empty displays of worship (Amos 5:21-5:23). Rather, Amos tells the people of Israel to “let justice surge like waters, and righteousness like an unfailing stream” (Amos 5:24). Amos is not recommending a style of worship that is solely inward and moral. Rather, he condemns a piety that does not recognize the rights of other human beings . Amos encourages people to focus their worship on living a life that involves helping others rather than self-fulfillment. A phrase that is often shared around the modern Christian community states, “Going to church doesn’t make you a Christian any more than going to a garage makes you a car”. Amos is trying to craft a similar message. Performing acts of worship is not sufficient; the people of Israel must live a life of righteousness and justice in order to truly please God.