Amos

The first two visions (locusts and drought, i.e., "fire") describe events that proclaim God's patience and mercy. The next two visions (the plumb line and the fruit basket) employ wordplay. Their point is that the time for God's patience and mercy is ended; Israel's apostate sanctuaries will be destroyed, and Jeroboam's dynasty would be terminated.

The third vision is dramatized and justified by an explanatory narrative. It recounts an encounter between Amos and Amaziah, the priest at Bethel, and shows that Israel's royal house and religious establishment had rejected God's word. The issue was who had authority at Bethel: Jeroboam, Amaziah, Amos, or God? Amaziah accused Amos of treason, disregarding his claims to be speaking on divine authority. He regarded Amos as a personal and political enemy of the state and of the religious establishment. It is relatively common for the establishment to charge that those confronting them with God's word are "politically" motivated, only interested in power and personal gain. Amaziah might have been surprised to hear Amos praying for Israel in 7:2,5.

The fourth vision of Israel's end is also followed by an explanation that Israel's lack of justice was the reason they were about to meet their end. This day will be a time of terror and great sorrow, for Israel will be abandoned by God.

In the final (and climactic) vision Amos saw the Lord standing beside this counterfeit altar of the counterfeit religion that was propping up the counterfeit kingdom of Jeroboam (see 1 Kgs. 12:25-13:3). He appeared holding a sword as did the "commander of the Lord's army" that Joshua encountered (Josh. 5:13-15). But the enemy against whom He was about to take vengeance was His own people, Israel, who were using a cloak of religion to hide a lifestyle of wickedness.

Concluding this section is a final doxology and judgment oracle. As in the previous doxologies (4:13; 5:8-9), this one defines more exactly and with terror the One just described who is coming in judgment. The point of the final judgment oracle is that Israel was no different from the other nations in one respect—that God would not tolerate their unrighteousness.

This final salvation oracle collects and combines earlier trickles and streams of redemptive clues and messages (3:12; 4:6-12; 5:3,4,6,14-15; 7:1-6; 9:8-9) into a great river of celebration. "David's fallen tent" refers to the kingdom promised to David that had suffered years of disobedience and judgment (see 2 Sam. 7:5-16; Isa. 1:8-9; 9:6-7; 16:5; Jer. 23:5; 33:15-17; Ezek. 34:23-24; 37:24-25; Hos. 3:5; Zech. 12:8-13:1; Luke 1:32). A reuniting of Northern and Southern Kingdoms is implied.

"Possess the remnant of Edom" means that the Gentiles (represented by Israel's archenemy, Edom) will be included in God's people. James makes this point from the verse in Acts 15:7-12 (although citing the Septuagint). He applies this eschatological passage to the present, showing that what will ultimately be completely fulfilled in the future has begun to be fulfilled even now (see Acts 15:13-19).

Theological and Ethical Significance. The Book of Amos speaks to at least four major issues:

1. God's relationship to the world. Not just believers but the entire world is accountable to God. How should a Christian regard the rampant violence, hatred, greed, injustice, and sexual promiscuity in the world? Not with fear and anxiety, because we know of God's sovereign supervision. Not with disdain or arrogance, because we know we stand only by God's grace. Not with callousness or disregard, because we know how God despises all evil.

2. God's relationship to His people. If God despises sin among unbelievers, how much more does He hate it in His people? He especially hates acts of worship that are only covers for lives of wickedness.

3. The nature of God. Biblical faith may be regarded as "the tension between opposite feelings of fear and longing; at its highest level religion is love accompanied by a humble sense of inferiority, reverent trust in an immensely powerful and fearful deity, who is at the same time just and benevolent" (R. H. Pfeiffer). The God of Amos and of the Bible maintains perfect righteousness with perfect love. He must be approached with fear and humility but also with confidence and devotion.

4. The future. God has assured us that not only do believers in Christ, whether Jew or Gentile, have a future, but also the world has a future. Sin will not be allowed to destroy ultimately what God has created, but God's redemptive power will prevail.

Cohen, G. G. and H. R. Vandermey. Hosea/Joel. Chicago: Moody, 1981.

Finley, T. J. Joel, Amos, Obadiah. Chicago: Moody, 1990.

Hubbard, D. A. Joel & Amos: An Introduction and Commentary. Downers Grove: InterVarsity, 1989.

Motyer, J. A. The Day of the Lion: The Message of Amos. The Bible Speaks Today. Downers Grove: InterVarsity, 1974.

Smith, B. K. and F. S. Page. Amos, Obadiah, Jonah. New American Commentary. Nashville: Broadman & Holman, 1995.

Smith, G. V. Amos: A Commentary. Grand Rapids: Zondervan, 1989.