WHO WROTE:  Amos (1:1).

 

 

WHAT TIME PERIOD IS COVERED:  B.C. 836 - B.C. 795.

 

 

WHEN WRITTEN:  Joel is quoted in Amos 1:2 (Joel 3:16 & 18), which means his Book was already in existence when Amos wrote his Book, somewhere between B.C. 836 - B.C. 795.

 

 

INTRODUCTION

 

The name Amos means, “burden.” When used as a verb, “Amas,” it would mean, “To load a burden upon an animal.” No other person bearing the same name is mentioned in the Old Testament, the name of the father of the prophet Isaiah being written differently, i.e., “Amots.” There is an Amos mentioned in the genealogical series in Luke 3:25, but he is otherwise unknown, and we do not know how his name would have been written in Hebrew.  It has been therefore surmised that this was the name given to him by his adversaries who despised and hated him and his prophecies.

 

Amos was a sheepherder from Tekoa (1:1), which was about 6 miles south of Bethlehem, and or about 12 miles South East of Jerusalem.  He was also a grower of “sycamore” figs (7:14).  The “zeal” of the men of Tekoa are often spoken of (see Neh. 3:5 & 27).  Tekoa is about 6 miles South of Bethlehem and 12 miles South East of Jerusalem.

 

Amos’ main message was telling the Northern kingdom, that unless they repent, Amos was warning of God’s impending coming judgement; despite being from the Southern Kingdom.  He was a contemporary of the prophet Hosea, who was from the Northern Kingdom.

 

Amos also covers more than just the Northern Kingdom.  He is given of the Lord eight (8) judgment messages:

 

Judgment on Damascus -- 1:3-5;

Judgement on Gaza -- 1:6-8;

Judgement on Tyre -- 1:9-10;

Judgement on Edom -- 1:11-12;

Judgement on Ammon -- 1:13-15;

Judgement on Moab -- 2:1-3;

Judgement on Judah -- 2:4-5;

Judgement on Israel -- 2:6-16.

 

Amos then picks up by putting God’s Judgments upon Israel in sermon format; of which there are three:

 

First Sermon is on Israel’s Present -- 3:1-15;

Second Sermon is on Israel’s Past -- 4:1-13;

Third Sermon is on Israel’s Future -- 5:1-6:14.

 

After that Amos has five visions of Judgment, as given in Chapters 7:1-9:10:

 

The Vision of the Locusts -- 7:1-3;

The Vision of the Fire -- 7:4-6;

The Vision of the Plumb Line -- 7:7-9;

7:10-17 (A break here of the Opposition of Amaziah);

The Vision of the Summer Fruit -- 8:1-14;

The Vision of the Stricken Doorposts -- 9:1-10.

 

Lastly, Amos tells of the Davidic Kingdom Restored -- 9:11-15.

 

According to Amos 1:3, this discourse was from God Himself: “Thus saith the Lord,” (see also Amos 7:15).  What is interesting to note about Amos is that he was neither a prophet nor a prophet’s son, but a mire “herdmen,” Amos 1:1 & 7:14.  The type of “herdmen” that he was, is of interest.  This word, “herdmen,” is found only in one other place, that being Second Kings 3:4, where it is applied to “Mesha,” king of Moab, in which he paid tribute to Israel with a particular breed of sheep.  They appear to be somewhat ungainly in appearance, but the importance being that they would produce an abundant fleece.

 

Amos was also, “a gatherer of sycamore fruit,” Amos 7:14.  The Hebrew word rendered, “gatherer,” occurs only here, and from the rendering of the Septuagint it is conjectured that there is reference to a squeezing, or nipping of the sycamore fig, in order to make it more palatable, or to accelerate its ripening.  However, no such usage is known in Palestine at the present day.

 

There are 5 phrases that are peculiar to Amos alone, which are: “cleanness of teeth,” meaning, “want of bread,” in Amos 4:6; “the excellency of Jacob,” in both Amos 6:8 & 8:7; “the high places of Isaac,” in Amos 7:9; “the house of Isaac,” in Amos 7:16; and lastly, He that “createth the wind,” in Amos 4:13.

 

Amos also uses seven variants of God:

 

1:8 = Adonai YHWH; Lord God;

3:13 = Adonai YHWH Elhe Hasssebaot = Lord Yahweh, God of Hosts;

4:13 = YHWH God of Hosts;

5:16 = YHWH the God of Hosts, The Lord;

5:27 = YHWH Whose Name is The God of Hosts;

9:5 = Lord YHWH of Hosts;

9:15 = YHWH, Your God.

 

Amos picks up on the style of Solomon in his Book of Proverbs, in that Amos uses what was probably a normal Hebrew expression in vivid poetry, “For three. . . [no] for four.” See Amos 1:3 & 6 & 9 &11 & 13; 2:1 & 4 & 6; 4:4 & 7 & 8.  It is the Hebrew way of emphasis.

 

“Luther answered. . . God never selected as a prophet either the high priest or any great personage; but rather, He chose low and despised men, once even the shepherd Amos.  In every age the saints have been compelled to rebuke kings, princes, recreant priests, and wise men at the peril of their lives.” GC88:142.

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