Biblical Theology XXVI: Amos

Amos is set around the time of Hosea just before the destruction and deportation of the northern kingdom of Israel. The prophet is not a professional prophet like those among the school of the prophets in Israel, but was instead a shepherd and farmer of fig trees. He is ultimately told to get out of the land (he’s from the south and goes up to the north to prophesy) by a priest who complains to King Jeroboam II, and told not to speak against God’s “chosen people” again. Hence, his ministry is rejected.

Theology: The judgment of God falls on the pagan nations for their abuse of power over others and because they do not help their poor. The book then turns to argue that Israel is under the judgment of God for this very reason.

Amos also argues that if the people are hearing a warning from the prophets, God is about to judge them. It is not an idle threat or something far off in the distance. Judgment is nigh if a warning has gone out. Hence, the people are in grave danger of being destroyed for their distorted views of God and their many injustices toward His people.

Various tragedies are means by which God nudges His people to repentance so that they do not end up in final judgment. The book argues that none of these warnings of calamity have been heeded, and hence, the greater coming judgment is still about to fall. The final warning, as noted above, is the warning of God’s Word through the prophet.

As is a common promise in the Prophets, those who repent have the hope of being fully restored under the Davidic King who will reign over an eternally prosperous land.

Ethics: Amos is a book about social justice, as it argues that God is not pleased with any of the sacrifices and religious practices of His people if it is not first accompanied by the worship of the true God (i.e., loving God) and the care of the marginalized within the covenant community (i.e., love of the people of God). Hence, to pursue the truth in terms of right theology and right practice is true acceptable religion to YHWH. Anything less brings about His judgment upon the people, and they are rejected as pagans. It is not a book about social justice in the sense that it is often taught by the inclusive American folk religion. God will hold each nation accountable for its own crimes against the weak and the poor. The people of God are a nation to themselves. They will be judged concerning whether they treated their marginalized with care, and did not oppress others or commit atrocities in war. They poor they are to take care of are their own. Israel, therefore, is being judged for not taking care of its own marginalized people, and Amos argues that this is a result of worshiping false gods.

To display the idea connected to Genesis, the image is a life-giver, and when he worships the true God, he joins God in His life-giving work; but when he worships false gods, gods who demonically become obstacles to the life-giving work, they reject the role of the image and replace the work that is to be done with false works (e.g., religious rituals that do not preserve life by themselves, oppressive behaviors, or acts of benevolence toward the wrong people, so that the people for whom they are responsible are not taken care of). Hence, wrong practice is linked to wrong theology, so Amos argues that the false worship of Israel has led to their mistreatment of the marginalized among them, and hence, has brought horrible judgments, as well as an even worse final judgment, upon them.

If they want to live they must reverse their false theology and ethics by seeking both YHWH (5:4–6) and good rather than evil (v. 14).