Prophetic Profile: Amos

This begins a series of assignments for Isaiah-Malachi. These profiles are intended to give the historical setting of each prophet and all follow a pattern.

1. The Prophet: family background and place of origin
2. Historical situation: dates, people the prophet is addressing, reigning kings, foreign kings/nations mentioned, and any other significant events
3. Theme(s) of the book

First up: Amos

Amos was a shepherd and part-time farmer of sycamore trees. There is debate over his social status based on the term used for “shepherd.” The common term for shepherd is not used (ro’eh), but a term suggesting a breeder or manager is used (noqed). This would imply that Amos had a higher social standing than the lowly shepherds. But, Amos refers to himself as “tending the flock” (7:15), suggesting that he was just a shepherd, and not in a position of authority. He claims he is “not a prophet or the son of a prophet” (7:14), implying that he was not brought up or trained in the prophetic tradition, but was called by God, out of shepherding into prophesying.

It is traditionally thought that Amos was from Judah (Southern Kingdom), from a town called Tekoa, just outside Bethlehem. However, there is debate as to whether a Southern shepherd could have an effective prophetic ministry in the Northern Kingdom. In addition, sycamore trees do not grow in the vicinity of southern Tekoa. There is speculation that Amos was from a Northern town of the same name but there is no evidence that such a place existed.
Amos lived between the reigns of Jeroboam II and Uzziah, placing his life-span between 793-740. His ministry is placed around 760, for a brief period before the earthquake that devastated Israel. He was a contemporary of Hosea.

Though a Southerner, Amos’ message was directed at the Northern Kingdom. Both kingdoms were experiencing a time of great prosperity. Military conquests led to territorial expansion and relative security. The people were religious, but had abandoned the Lord for the gods of surrounding nations. There was rampant abuse of power by the wealthy, and the poor suffered tremendous mistreatment.

In the North, King Jeroboam II ruled from 793-753. His 41-year reign is recorded in seven verses in 2 Kings 14:23-29. He restored Israel’s borders but did “evil in the sight of the Lord.” In the South, King Uzziah comes to power at age 16. He rules for 52 years from 792-740. His reign is recorded in 2 Kings 15:1-7 and 2 Chronicles 26:1-23. He “did what was right”, “as long as he sought the Lord, God made him prosper.” He made war against the Philistines and other surrounding nations, and builds a large army. However, his pride led him to burn incense on the altar of incense (where only the priests should). The priests confronted him, and in his anger, the Lord afflicted him with leprosy. He lived out the rest of his reign in isolation.

There are six nations outside the kingdoms listed in the opening of Amos but aside from that, all other nations mentioned (Egypt, Sodom and Gomorrah) are to remind Israel of her past. Assyria is mounting an invasion. Amos prophecies warnings of this in 3:11, 5:3, 6:7-14, 7:9, 17; and 9:4. The great earthquake is also mentioned in the beginning of Amos as a time marker. Amaziah, priest of Bethel, brings charges against Amos and sends word to Jeroboam that Amos is prophesying Israel’s exile. Amos stands his ground against Amaziah. Israel is conquered and taken into exile by Assyria in 722.

The book is structured in three segments, with four hymn fragments scattered throughout. First are the oracles against the nations (1-2). Beginning with the six nations circling the divided kingdoms, Amos declares judgment on them, and then moves to Judah, and finally Israel. This takes Israel by surprise, as they are fully willing to condemn the surrounding nations for their sins, but their pride has blinded them to their own.

Next, Amos declares judgment and woe oracles against Israel (3-6). Amos features heavy use of literary forms, with a vibrant sense of urgency. His lawsuit speech against Israel follows the “messenger formula” patterns for suzerain-vassal pronouncements of covenant-treaty violation. This confirms Israel’s place as covenant-breaker, and justifies the Lord’s decisions against her.

Finally, Amos gives vision reports (7-9). There are five visions total. The first four share similarities in structure and content. All include dialogue with the Lord and visions of objects or events. The first two visions (locust plague and drought) are intended for Israel but Amos pleads for God to withhold these disasters. The second two are visions of unavoidable judgment on Israel (plumb line and fruit basket). The object of the fifth vision is the Lord himself. There is no dialogue between Amos and the Lord, and his divine abandonment is set against Israel. However, a remnant and restoration are promised, along with the renewal of the covenant.

Scattered throughout are four hymns (1:2, 4:13, 5:8-9, 9:5-6), emphasizing the covenant name YHWH, and his sovereignty over creation. Divine sovereignty and judgment are the main theological themes of the book of Amos. Judgment flows from Israel’s covenant breaking, idolatry and widespread social injustice. The Day of the Lord is promised, but not as Israel previously envisioned. Yet the Lord will provide a remnant, and the promises of covenant renewal.