As Amos begin his prophecy by rebuking Damascus, the capital of Syria, the citizens of Israel may have eagerly welcomed his message. A few years earlier, King Jeroboam II had taken advantage of Syrian weakness to recapture Israel’s northern borders. It would be difficult to retain this land if Syria gained strength. Thus Amos’ prophesy of Syria’s destruction was good news indeed and his audience would now listen to what Amos said with greater interest.
God’s wrath on Israel’s neighbors
Because of their persistent iniquities, God was ready to punish the surrounding nations. As his audience listened with increased interest, Amos continued: “Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away the punishment thereof…” (Amos 1:6). Amos continued, pronouncing God’s censure against Tyre (Phoenicia), Edom, Ammon and Moab.
All these nations had angered the Lord by their cruel and inhuman treatment of their enemies. Syria had threshed Gilead with instruments of iron (1:3). Philistia and Phoenicia had carried away captive the whole captivity, to deliver them up to Edom (1:6,9). Edom had pursued his brother with the sword, and had cast off all pity (1 :11). Ammon had ripped up the women of Gilead with child, simply to enlarge their border (1:13). Moab had burned the bones of the king of Edom into lime (2:1). Each of these nations had committed gross acts of inhumanity that provoked the wrath of God.
Wanton cruelty might be expected from Syria, Philistia and Phoenicia, ancient enemies of Israel. Those nations had never had connection with the Jewish people or become acquainted with the standards of God. Yet the nations of Edom, Ammon and Moab, who shared Israel’s forefathers, also showed unbridled conduct and their deeds were also heinous.
Judah and Israel do not escape
However, as Amos continued to speak, his condemnation did not stop with the heathen nations surrounding Israel. When he spoke of what God planned for Judah, the audience must have sensed that he was getting uncomfortably close to home. However, by denouncing Israel’s enemies first, Amos now had their undivided attention. Would they listen as closely to Amos now, when he began to speak of Israel’s misdeeds?
Amos charged Israel with many transgressions. They had mistreated the poor, behaved immorally, profaned God’s holy name and worshipped other gods (2:6-8). God had tried hard to turn them around by sending prophets and raising up Nazarites among them. Did they take notice of the prophet’s message or heed the Nazarite’s example? No, instead they forbid the prophets to prophesy and gave the Nazarites wine to drink. Instead of giving support they forced them to break their vows (2:11,12). God had favored Israel in the past but in spite of His goodness, they had forsaken God’s truth for lies (2:9,10). Such deliberate rebellion prompted God to say of them: “For they know not to do right” (3:10).
True, the evil deeds of the nations surrounding Israel demanded punishment and God promised His wrath would fall heavily upon them (1:4,7,10,12,14;2:2). Yet fire was not Just reserved for Israel’s enemies. Israel and Judah would also experience the fire of God’s judgments, yet, mercifully, God would limit the destruction so as to save a remnant for Himself (2:5; 5:6,15; 9:9).
Israel’s religion a mere veneer
The increased prosperity of Jeroboam’s day had not brought Israel back to God. Relatively peaceful conditions had resulted in increased riches, but those made rich wanted even more. The rich had not only neglected to share their wealth with the poor, Amos says, but they actively sought opportunities to oppress them (2:6; 4:1).
Although religion was alive in one sense, it was dead in another (cp. Rev 3:1). The current emphasis was centered on feast days and sacrifices, in a way that was hypocritical and unacceptable to God (Amos 5:21). Without an underlying love of one’s neighbor, offering sacrifices was of no benefit. Three of the five altar offerings are mentioned – burnt, meal and peace (5:22) and even these were not being offered acceptably since they were being offered with leaven (4:5, cp. Lev 2:11).
While Amos’ prophesy is ancient (c. 750 BC), its message is very relevant today. The sins of Israel’s enemies were highly visible and God condemns their gross and inhuman behavior toward His people. Almost 60 years after the holocaust, the fires of anti-semitism are still smoldering in our world. Indeed the most ancient of prophecies concerning the Jews are seen to involve national hatred then as now (Gen. 12:3; Deut. 28:64-67).
Lessons for ourselves
While we can easily see the sins of foreign nations, it is more difficult for us to see our own shortcomings. Indeed, the ways in which Israel and Judah offended God were less visible but just as objectionable as the sins of the surrounding nations. By virtue of being God’s chosen people, Israel and Judah were expected to behave better than the Gentiles. They had received and agreed to God’s rules of conduct (Ex. 24:7). This greater familiarity with God’s laws demanded a higher standard of behavior.
Ultimately, a remnant to be saved
Although overall Amos’ prophecy is one of discouragement for Israel, it closes on a positive note. God promises that after Israel was sifted among the nations, a remnant would be spared and planted in the land (9:9,15). Ultimately the waste cities would be inhabited, a period of peace and prosperity would come. God promised He would save Israel from being blotted out. Is it not our desire to be in God’s kingdom in that glorious day when Amos’ prophecy is fulfilled?
The Origin of the Organic World – Part One