BaptistWay Bible Series for March 4: No exceptions

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This lesson opens a study of the writings of the great eighth century prophets (700-799 B.C.) Amos, Hosea, Isaiah and Micah. These prophets opened the golden age of Hebrew prophecy. They also are known as the Assyrian Crisis prophets because they confronted issues in Israelite life that eventually would be answered through God’s use of Assyria as his agent of judgment. Each prophet has a strong message of judgment and an equally strong invitation to receive salvation prior to the coming judgment.

Amos leads the way with his powerful warnings of impending judgment. Amos 1:2 declares the Lord has roared with words of judgment. Amos’ messages vociferously condemned Israel’s sinfulness. Sin characterized his listeners’ lifestyles (3:10; 5:12). Their sin led them into wrong religious practices (4:4) and interpersonal relations (2:6-8; 5:12). Now, the Lord answers with justice (5:24). Nevertheless, as the fires of judgment approach (5:6), the Lord offers salvation (5:6).

Every Hebrew prophet had unique qualities. Amos 1:1 and 7:14-15 provide autobiographical information. Amos was a resident of the southern kingdom of Judah sent to preach to the northern kingdom of Israel. He was not merely a “foreigner,” but from the rival southern kingdom. Amos was vocational shepherd and tree dresser. The language suggests that Amos tended to Judah’s royal flocks and orchards. Furthermore, Amos was not a professional prophet. Nevertheless, his confrontational messages cut so deeply that the highest religious officials were summoned to handle him (7:10-13).

Amos opens with a rhetorical stratagem. The first two chapters deliver riveting judgmental salvos against Israel’s seven neighbors: Damascus (=Syria), Gaza (=Philistia), Tyre (=Phoenicia), Edom, Ammon, Moab and Judah.

The oracles against these nations follow a pattern. The broadsides against Israel’s enemies had the same effect as a game-winning goal and drew the audience into Amos’ message. The first six nations are listed in descending order of their strength of opposition against Israel.

The condemnation of the first six nations is driven by a key Old Testament teaching. One’s commitment to the Lord is measured in part by one’s ethical conduct toward other people. The Bible gives commands regulating interpersonal behavior. These are summarized in Leviticus 19:18. Jesus called this the second greatest command (Matthew 22:39). This summary command includes the words “I am the Lord,” deliberately reminding people that their interpersonal conduct demonstrates their commitment to their Lord.

The six nations demonstrated their lack of knowledge of and commitment to God by their horrific personal acts against Israel (1:3, 6, 9, 11, 13; 2:1). Amos’ listeners would have been gratified the Lord was answering these atrocities.

The Lord’s complaints modulate with Judah: even the Lord’s southern people will not be spared. Judah was guilty of the greatest of all religious evils: leading people away from the Lord. Interestingly, this is the same complaint repeatedly lodged (1 Kings 12:25-33; 15:26; et al) against the crown of the northern kingdom.

The indictment of Judah may have led Israel’s citizens to believe they had a right standing before God. Imagine, though, the stunned silence as Amos roared the name of Israel in 2:6. Amos’ condemnation of Israel modulates to an even higher level: God’s complaints against lawless pagans and apostate Judah are now combined. Israel is guilty of mistreating its own citizens because it serves idols.

Amos’ audience would have approved Amos’ message toward its enemies. Now a similar message roared in its ears. Israel was guilty of behavior which the Lord was obligated to address. Surely he must address Israel. There could be no exceptions.

Amos’ eight oracles begin with the words “for three sins, even for four.” This phrase emphasizes that the Lord responds to characterizing activity or habitual conduct. Three representative sins have been found. A pattern of behavior has been identified. Yet, even as we speak, a fourth characterizing evil act has been committed. The carefully crafted presentation assures us the Lord has not jumped to conclusions. The Judge of the universe roars with judgment but also is careful with justice.

Furthermore, Israel has been found practicing sin without repentance or remorse. Thus Israel, like Judah and the pagans, proves by her conduct she does not live as God’s people. Israel deserves God’s judgment.

Verses 2:6-8 present two main indictments against Israel. First, the nation’s corrupt financial pursuits had reduced grievously many Israelites to hopeless poverty. Second, the nation’s wicked religious practices led to despicable immoral conduct. Their disconnection from the Lord had removed all restraints and extreme behavior characterized life in Israel.

Verses 2:9-10 state the Lord had brought Israel out of Egypt and given them the Amorites’ land. Instead of obeying the Lord out of gratitude for their new lives and homeland, the Israelites abandoned God and committed inhuman and immoral acts rivaling the conduct of their enemies.

God will send a consuming justice Israel cannot escape. Amos 1-2 brings the Lord’s indictment against Israel. This is not the full message of Amos—the offer of salvation has yet to be tendered. The correct reaction by Amos’ listeners would be to ask, as Peter’s audience asked, “What must we do?” (Acts 2:37). This question is given its fullest expression in Acts 16:30, “What must I do to be saved?”

Amos’ audience did not bother asking the question. Eventually, in 5:6, Amos exhorted his hardened listeners: “Seek the Lord and live!” No exceptions will be made! God’s judgment approaches! Yet the wise seek his salvation while there is time.