The Book of Amos
INTRODUCTION
The Book of Amos is a point of departure for social criticism in the Old Testament. It presents a remarkably comprehensive (one might even say holistic) prophetic view of both corporate and individual moral, religious and political responsibilities that are incumbent upon man in covenantal relationship with God, and the devastating effects for the Chosen People of God, as well as “the nations,” for failure to observe them. This paper reflects on the essentials of the social message of God through Amos, and how those essentials of Amos can properly “aim us” in the right directions for relationship between God and man, between nations, and between men.
THE PROPHET, HIS CONTEXT, AND HIS TARGET AUDIENCE
The prophetic figure and the context of the Book of Amos are important for understanding its social criticism and ground-breaking lessons. While the Book of Amos may have been a product of at least three authors or editors over three different time periods (see below), the original purported figure and inspiration was a cattle herd breeder and cultivator of sycamore fruit from Tekoa, a little village on a hill in rural Judea, about six miles from Bethlehem and 18 miles from Jerusalem. He lived during the pre-exilic reigns of Uzziah from 791-740 B.C. (coregent and later King of Judah), and Jeroboam from 793-753 B.C. (King of Israel from).
Tekoa was a rugged and desert-like area. Amos would have spent substantial time in the wide-open spaces of the Judean outdoors in the relatively harsh arid environment. From Tekoa, on a hill at about 2500 feet, one could see part of the dead Sea and a vista of arid, rugged limestone hills and mountains. As with John the Baptist, the wide-open spaces of the desert are somewhat naturally associated with spiritual vision. The starkness and danger of the wilderness may at times starve the senses, but excite the inner faculties.
This period of time was on the back end of a transition in Israel from rural agrarian
The Book of Amos is a point of departure for social criticism in the Old Testament. It presents a remarkably comprehensive (one might even say holistic) prophetic view of both corporate and individual moral, religious and political responsibilities that are incumbent upon man in covenantal relationship with God, and the devastating effects for the Chosen People of God, as well as “the nations,” for failure to observe them. This paper reflects on the essentials of the social message of God through Amos, and how those essentials of Amos can properly “aim us” in the right directions for relationship between God and man, between nations, and between men.
THE PROPHET, HIS CONTEXT, AND HIS TARGET AUDIENCE
The prophetic figure and the context of the Book of Amos are important for understanding its social criticism and ground-breaking lessons. While the Book of Amos may have been a product of at least three authors or editors over three different time periods (see below), the original purported figure and inspiration was a cattle herd breeder and cultivator of sycamore fruit from Tekoa, a little village on a hill in rural Judea, about six miles from Bethlehem and 18 miles from Jerusalem. He lived during the pre-exilic reigns of Uzziah from 791-740 B.C. (coregent and later King of Judah), and Jeroboam from 793-753 B.C. (King of Israel from).
Tekoa was a rugged and desert-like area. Amos would have spent substantial time in the wide-open spaces of the Judean outdoors in the relatively harsh arid environment. From Tekoa, on a hill at about 2500 feet, one could see part of the dead Sea and a vista of arid, rugged limestone hills and mountains. As with John the Baptist, the wide-open spaces of the desert are somewhat naturally associated with spiritual vision. The starkness and danger of the wilderness may at times starve the senses, but excite the inner faculties.
This period of time was on the back end of a transition in Israel from rural agrarian
Bibliography: Allen, Leslie, “Amos the Prophet of Solidarity,” Vox Evangelica, 6, 1969, 42. Bell, Daniel M., Liberation Theology After the End of History, The Refusal to Cease Suffering, London: Routledge, 2001. Carroll, M. Daniel, Amos—The Prophet and His Oracles, London: Westminster John Knox Press, 2002. Doorly, William, Prophet of Justice—Understanding the Book of Amos, New York; Paulist Press, 1989. Efiang Etim, Leo, Social Justice in the Prophet Amos, Rome: University of St. Thomas, 2002. Hasel, Gerhard F., Understanding the Book of Amos, Grand Rapids: Baker Book House, 1991. Grimsrud, Ted, and Loren Johns, Eds., Peace and Justice Shall Embrace, Power and Theopolitics in the Bible, Telford: Pandora Press, 1999. Jensen, Joseph, O.S.B., Ethical Dimensions of the Prophets, Collegville: Liturgical Press, 2006. Matthews, Victor, Social World of the Hebrew Prophets, Peabody: Hendrickson, 2001. Paul, Shalom, Amos (Minneapolis: Fortress Press, 1991. Tatford, Fredk A., Prophet of Social Justice, Sussex: Prophetic Witness Publishing House, 1974