The Issue of Justice in Amos
It’s hard to imagine the feelings Amos would have had concerning his calling from Yahweh to pronounce judgment on the people of Israel. In Hebrew, Amos means “to load” or “carry a burden.”[1] This was Amos’ life calling by God, and quite frankly, reflective of the way God felt in relationship to his people. As a Judean shepherd and farmer Amos would have likely felt the least qualified to pronounce judgment on the Northern Kingdom. Nevertheless, Yahweh chose Amos as His servant for this task. Amos hailed from Tekoa, a town just south of Jerusalem in the Southern Kingdom of Judah. He describes himself to Amaziah as a “herdsman and a dresser of sycamore figs” (Amos 7:14), something he most likely would have done simultaneously.[2]
The time period of Amos’ ministry is clearly identified due to the mention of Uzziah the king of Judah and Jeroboam the king of Israel. Amos’ prophecy was specifically relayed “two years before the earthquake” (1:1). Thus, Amos’ time of prophecy most likely fell around a peg date of 760 BC.[3] It was during this time that the nations of Judah and Israel experienced great material prosperity. Unfortunately, this prosperity was antithetically contrasted with Israel’s spiritual decline. Billy K. Smith writes: “Israel’s frequent attendance at the shrines to make sacrifices did not result in moral, spiritual, and social uprightness. The rich oppressed the poor, indulged in extravagant lifestyles, denied justice to the oppressed, and engaged in immoral sexual activities.”[4]
Yahweh’s Roar of Judgment
This carelessness introduces the purpose and theme of the book of Amos: judgment for Israel’s iniquities against Yahweh. The theme of justice permeates the book of Amos, especially in the first few chapters. Amos 1:3-2:16 highlights Yahweh’s judgment of the nations surrounding Israel, while 3:1-8 focus on the judgment of Israel. Among the prophetic books of the Old Testament the rîḇ oracle is a popular form of accusation. Ronald B. Allen states well the purpose of this type of oracle:
“The nation of Israel (or Judah) is in violation of Yahweh’s gracious covenant which he established with them at Mount Sinai through His servant Moses. If the nation would be faithful to their Great King then they would enjoy the fullness of the land; if they were unfaithful to His commands, then they would suffer consequences that could range from infrequent and insufficient rainfall, all the way to the loss [of] the enjoyment of the land altogether.”[5]
These rîḇ oracles fill the pages of the Old Testament Prophets. However, the last thing Yahweh is looking to do is cast judgment. Yahweh is actually pleading with His people to turn back (shûḇ) in repentance to Him. If this is done He will relent! With this in mind, Amos proclaims the word of Yahweh to the nation of Israel: “You only have I known of all the families of the earth; therefore I will punish you for all your iniquities” (3:2).
In 1:2 Amos describes the actions of Yahweh as that of a lion — “The Lord roars from Zion…” This is again repeated in 3:8 to form a sort of inclusio to the proclamation of judgment on Israel and the surrounding nations. Someone from Israel might be relieved to first hear of the judgments that were to fall on the nations surrounding them. First, Amos prophesied judgment over Aram, the northern most kingdom bordering Israel (1:3-5). Amos then turned his focus to Philistia and Phoenicia, the coastal bordering nations (1:6-10). Prophecies of judgment on Edom, Ammon and Moab were then brought to the forefront, nations at the eastern border of Israel (1:11-2:3). Then, in a surprise twist, Amos pronounces judgment on the Kingdom of Judah to Israel’s south (2:4-16). During each of these prophesied judgments Yahweh declares that He will “not revoke the punishment” (1:3, 6, 9, 11, 13; 2:1, 2:4). Things were looking up for Israel until 3:1-8. Yahweh then proceeds to announce his judgment on the nation of Israel.
Yahweh’s Reasoning for Judgment
Yahweh first gives the “roar” of His judgment, but now He gives the reasoning. Amos 3:9-6:14 explains why God sees it fit to judge Israel. Yahweh proclaims “They do not know how to do right” clarifying “those who store up violence and robbery in their strongholds” (3:10). Further iniquities identified were oppression of the poor (4:1), religious hypocrisy (4:4, 5), and an outright refusal to repent (4:6, 8, 9-11). Within this certain call of judgment on the nation of Israel, Yahweh pleads with the individuals that might find it good to repent and return to Him (5:4-7, 14, 15). He does this once again shortly thereafter, urging the people of Israel to “let justice roll down like waters, and righteousness like an ever-flowing stream” (5:24). Yahweh wanted a “relentless commitment to justice and righteousness…a day-to-day life of surging integrity and goodness.”[6] Amos outlines the complacency and self-seeking nature of the nation of Israel (6:1-7) proclaiming God’s distaste for the pride of the nation (6:8). Yahweh promises complete destruction to Israel for their transgressions against Him (6:9-14).
Warning Visions
Over the next three chapters Amos recalls different warning visions from Yahweh. Locusts (7:1) and an all consuming fire (7:4) were the first two visions Yahweh shared with Amos. And Amos pleaded with Yahweh for mercy upon the people of Jacob.Yahweh relented. But a third vision, a plumb line (7:7), that Yahweh would not relent from. The people of Israel had failed the test of the plumb line.[7] Amos continued to speak the word of Yahweh and even came upon some opposition from Amaziah, the priest of Bethel (7:10-17). Yet again, for a fourth time Amos experienced a vision from Yahweh. This time a period of unparalleled mourning would befall the people of Israel along with silence from Yahweh. As Israel had abandoned Yahweh, now Yahweh would leave them to themselves (8:11-12). Amos speaks for Yahweh: “They shall wander from sea to sea, and from north to east; they shall run to and fro, to seek the word of the Lord, but they shall not find it” (8:12). And finally, in a fifth vision, Amos witnessed the destruction of the sinners in Israel at the hands of Yahweh (9:1-10). The people cannot run, they cannot hide, they cannot escape their fate of captivity. But destruction won’t have the last word.
Hope in Restoration
The judgment of Israel is only matched by the hope of restoration Yahweh provides at the end of the book of Amos. Immediately following the intense prophecy of judgment on Israel, Yahweh delivers the hope of restored relationship with Him. Once the judgments were completed, Yahweh would return to His people to renew them (9:11-15). They would be renewed in their political identity and their national identity. They would once again enjoy the fruits of Yahweh, the fruits and fortunes of plenty.
The prophet Amos provides an astounding look at the justice and judgment of Yahweh. Amos outlines a nation’s relentless journey away from Yahweh, one centered on unrepentant sinners that had no idea “how to do right” (3:10). David Hubbard affirms this saying, “Israel, notably the political, economic and religious leaders, are held accountable. They have said ‘no’ to Yahweh in every area of their lives.”[8] It would be Israel’s sin against Yahweh that would ultimately bring His judgment. This is the justice of Yahweh. Amos outlines Yahweh and His relentless pursuit of a refusing people. Yahweh relents at the pleading of Amos several times. Israel continued to remove itself further and further from Yahweh, and eventually, as prophesied, the people would be taken captive. They would be conquered and Yahweh would not be there to respond. The hope of restoration would one day come, but not before the certainty of judgment from Yahweh. His justice would be served. “The Book of Amos is infused with Yahweh’s passion for justice and His strong demands that His people practice true worship, and demonstrate a singular affection for Him and for Him alone.”[9] The entire book of Amos stems from the character of a loving, compassionate, and just Yahweh who longs for relationship with His people. Yahweh’s wrath is not by mistake. When His people choose to continually turn from Him, His justice reigns.
Footnotes
[1] Wilhelm Gesenius and Samuel Prideaux Tregelles, Gesenius’ Hebrew and Chaldee Lexicon to the Old Testament Scriptures (Bellingham, WA: Logos Bible Software, 2003), 638.
[2] Donald R. Sunukjian, “Amos,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. John F. Walvoord and Roy B. Zuck, vol. 1 (Wheaton, IL: Victor Books, 1985), 1425.
[3] Ronald B. Allen, “Amos,” unpublished class notes for BE104N (Dallas Theological Seminary, Fall Semester, 2018), 1.
[4] Billy K. Smith and Franklin S. Page, Amos, Obadiah, Jonah, vol. 19B, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 26.
[5] Allen, “Amos,” 4.
[6] Sunukjian, The Bible Knowledge Commentary, 1442.
[7] “A plumb line was a cord with a lead weight used by builders to make sure that walls were constructed straight up and down. A plumb line was also used to test existing walls to see whether they had settled and tilted, needing to be torn down. God was setting a plumb line (possibly the covenant Law and its requirements; cf. Isa. 28:17) among His people Israel. The nation had been built ‘true to plumb,’ but now was out of line and needed to be torn down.” See Sunukjian, The Bible Knowledge Commentary, 1445.
[8] David A. Hubbard, Joel and Amos: An Introduction and Commentary, vol. 25, Tyndale Old Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1989), 111.
[9] Allen, “Amos,” 5.