Possibly the first of the writing prophets, was a shepherd and farmer called to prophesy during the reigns of Uzziah (792–740 b.c.) in the southern kingdom and Jeroboam II (793–753) in the north. He was a contemporary of Jonah (2 Kin. 14:25), Hosea (Hos. 1:1), and Isaiah (Is. 1:1). Though this prophet appeared a little before Isaiah, yet he was not, as some have mistaken, that Amos who was the father of Isaiah (Isa. 1:1) These are the words of Amos, one of the shepherds of Tekoa, a town 10-12 miles directly south of Jerusalem and six miles from Bethlehem. Tekoa was a sandy region, more suited to pastoral than agricultural purposes. These sayings or messages resulted from what he saw (i.e., his visions; cf. comments at 7:12) concerning Israel. They were delivered to the Northern Kingdom two years before the earthquake, according to the teaching of Scripture, the earth quakes when the Lord comes to judgment upon the nations. The scene of his ministry was Beth-el, where the idol calves were set up (Am 7:10–13). It is about twenty-five years before the fall of Israel. We are visiting the city of Bethel, where King Jeroboam II has his private chapel and Amaziah is his priest. There his prophecies roused Amaziah, the idol priest, to accuse him of conspiracy and to try to drive him back to Judah.
Philo, Josephus, Melito’s catalogue, Jerome, Justin Martyr (Dialogue with Trypho, 22, quoting the fifth and six chapters of Amos as “one of the twelve minor prophets”), and the sixtieth canon of the Laodicean council support the canonicity of the book of Amos.
Amos is a new kind of prophet in his day. He preaches the astounding message that God is about to destroy his own people. It may be because his words are so shocking that they are kept and written down. Amos is the first prophet to have his work recorded in a book. Amos preaches that God is the judge of all nations, including Israel. Amos addresses Israel’s two primary sins: 1) an absence of true worship, and 2) a lack of justice. In the midst of their ritualistic performance of worship, they were not pursuing the Lord with their hearts (4:4,5; 5:4–6) nor following His standard of justice with their neighbors (5:10–13; 6:12). This apostasy, evidenced by continual, willful rejection of the prophetic message of Amos, is promised divine judgment. Because of His covenant, however, the Lord will not abandon Israel altogether, but will bring future restoration to the righteous remnant (9:7–15). But the special relationship that exists between God and Israel doesn’t mean that Israel will be spared as a favourite. On the contrary, Israel will be judged first of all — and by the highest standards.
Politically, it was a time of prosperity under the long and secure reign of Jeroboam II who, following the example of his father Joash (2 Kin. 13:25), significantly “restored the territory of Israel” (2 Kin. 14:25). It was also a time of peace with both Judah (cf. 5:5) and her more distant neighbors; the ever-present menace of Assyria was subdued earlier that century because of Nineveh’s repentance at the preaching of Jonah (Jon. 3:10). Spiritually, however, it was a time of rampant corruption and moral decay (4:1; 5:10–13; 2 Kin. 14:24).
Beneath the glittering surface of society dark tragedies were hidden. The rich, in total disregard for God’s Law and for their fellow Jews, dispossessed farmers from their hereditary plots of land to build great personal estates. The poor were further oppressed by merchants who used unjust weights when buying and selling grain, and who mixed husks with the barley kernels. More and more people were forced to sell themselves and their children into slavery. Justice was for sale to the highest bidder. The wives of the rich demanded more and more luxuries. And no one gave a thought to the anguish of those who were defrauded to satisfy their desires.
The Book of Amos is a rich source for Christians today. In the words of this ancient prophet we catch a very special glimpse of God as One who cares intensely for the poor. We also sense His deep commitment to personal and social justice. The emphasis of the New Testament on personal relationship with God and individual salvation does nothing to lessen God’s deep concern for justice and holiness in society.
Israel’s Guilt; The Prophet’s Responsibility
No comments:
Post a Comment