Introduction to the Bible -- Amos
At the death of Solomon, about 931 B.C., his kingdom was torn in two and became known as the kingdoms of Israel (in the north) and Judah (in the south). Jereboam, a descendant of Joseph, became Israel’s first king. Jereboam was chosen by God for this position and had God’s blessing, but Jereboam faithlessly (and stupidly) chose to rebel against God, installing worship centers at the cities of Dan and Bethel, all in an effort solidify a monarchy already guaranteed by God. He set up golden idols at those sites and encouraged the people to worship them. They did, and very soon afterward, God made their lives incredibly difficult by sending the Syrians and the Assyrians to oppress them. From 805 - 735 B.C., however, there was a break in the oppression and Israel began to prosper. Rather than turn to God in repentance however, Israel drew further away.
It was during this time that God sent a poor man from Tekoa (12 miles south of Jerusalem) to preach to them. His task was to get Israel to repent and warn them of the consequences of impenitence. His name was Amos, and his message to Israel was simple and ominous: “Prepare to meet your God” (4:12).
The book of Amos begins (chapters 1-2) somewhat deceptively in that it addresses the sins of the nations surrounding Israel. Amos’ hearers and readers could not help but believe, to begin with, that they were God’s favored nation.
But beginning in chapter 3, and extending virtually to the end of the book (9:10), the prophet condemns, in the harshest language, the sins of Israel. He describes the rich women of Israel as “cows of Bashan.” He accuses Israel of turning justice into bitterness” and “throwing righteousness to the ground.” He condemns their lives of indolence with these words: “You lie on beds inlaid with ivory and lounge on your couches. You dine on choice lambs and fattened calves. You strum away on your harps like David . . . You drink wine by the bowlful and use the finest lotions, but you do not grieve over the ruin of Joseph” (6:4-6).
God’s mighty hand of judgment looms, and there will be no escape. “Not one will get away; none will escape. Though they dig down to the depths of the grave, from there my hand will take them. Though they hide themselves on the top of Carmel, there I will hunt them down and seize them. . . Though they are driven into exile by their enemies, there will I command the sword to slay them. I will fix my eyes on them for evil and not for good” (9:1-4).
Israel’s sins all spring from their blessings: They are all out to “get theirs” and they will oppress all who get in their way. They despise authority and correction and love to revel in the finest the world has to offer. But they have no time for God, and no time for the needy. Such a people, in the eyes of God, do not deserve to live.
God will not, however, do away with them all. They are, after all, God’s people. And so, after a time of great trial and destruction, God promises to restore his people and show the world that, while subject to his justice, are not subject to obliteration (9:11-15). This latter text is cited in the New Testament to refer to the Christian Church (Acts 15:16-17).
How do we make an application of this book? After all, it is addressed to the nation of Israel, not to our nation.
We cannot say that if our nation imbibes the same sins of Israel, we will fall like she did. Our nation does not, as a nation sustain the same relationship to God Israel did, nor is it the beneficiary of God’s promises. The people of God, today, are Christians. The message of Amos is that God is serious about justice and mercy and fairness and true spirituality. If we buy into the value system of the world, we will suffer the adverse judgment of God no matter what our nationality in this world.
On the other hand, the beginning of Amos makes plain that God holds all nations accountable for the way they conduct themselves. Failure to pay attention to God’s standard of conduct will surely usher in an earlier demise. It is in the best interests of the world for Christians, in whatever nation they reside, to live and promote the ways of God, both for our own future, and for the benefit of those among whom we live.
It was during this time that God sent a poor man from Tekoa (12 miles south of Jerusalem) to preach to them. His task was to get Israel to repent and warn them of the consequences of impenitence. His name was Amos, and his message to Israel was simple and ominous: “Prepare to meet your God” (4:12).
The book of Amos begins (chapters 1-2) somewhat deceptively in that it addresses the sins of the nations surrounding Israel. Amos’ hearers and readers could not help but believe, to begin with, that they were God’s favored nation.
But beginning in chapter 3, and extending virtually to the end of the book (9:10), the prophet condemns, in the harshest language, the sins of Israel. He describes the rich women of Israel as “cows of Bashan.” He accuses Israel of turning justice into bitterness” and “throwing righteousness to the ground.” He condemns their lives of indolence with these words: “You lie on beds inlaid with ivory and lounge on your couches. You dine on choice lambs and fattened calves. You strum away on your harps like David . . . You drink wine by the bowlful and use the finest lotions, but you do not grieve over the ruin of Joseph” (6:4-6).
God’s mighty hand of judgment looms, and there will be no escape. “Not one will get away; none will escape. Though they dig down to the depths of the grave, from there my hand will take them. Though they hide themselves on the top of Carmel, there I will hunt them down and seize them. . . Though they are driven into exile by their enemies, there will I command the sword to slay them. I will fix my eyes on them for evil and not for good” (9:1-4).
Israel’s sins all spring from their blessings: They are all out to “get theirs” and they will oppress all who get in their way. They despise authority and correction and love to revel in the finest the world has to offer. But they have no time for God, and no time for the needy. Such a people, in the eyes of God, do not deserve to live.
God will not, however, do away with them all. They are, after all, God’s people. And so, after a time of great trial and destruction, God promises to restore his people and show the world that, while subject to his justice, are not subject to obliteration (9:11-15). This latter text is cited in the New Testament to refer to the Christian Church (Acts 15:16-17).
How do we make an application of this book? After all, it is addressed to the nation of Israel, not to our nation.
We cannot say that if our nation imbibes the same sins of Israel, we will fall like she did. Our nation does not, as a nation sustain the same relationship to God Israel did, nor is it the beneficiary of God’s promises. The people of God, today, are Christians. The message of Amos is that God is serious about justice and mercy and fairness and true spirituality. If we buy into the value system of the world, we will suffer the adverse judgment of God no matter what our nationality in this world.
On the other hand, the beginning of Amos makes plain that God holds all nations accountable for the way they conduct themselves. Failure to pay attention to God’s standard of conduct will surely usher in an earlier demise. It is in the best interests of the world for Christians, in whatever nation they reside, to live and promote the ways of God, both for our own future, and for the benefit of those among whom we live.
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