Difference between revisions of "Amos"

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== Holman Bible Dictionary <ref name="term_38145" /> ==
<p> As a prophet, Amos was a primary figure among the series of courageous men known as the “Minor Prophets.” Neither they nor their inspired messages were minor, and they are called “minor” only because their books are far shorter than “Major Prophets” such as Isaiah, Jeremiah, and Ezekiel. So brief were their writings that all twelve were written on a single scroll. Hence, those writings were commonly known as the Book of the Twelve or the Minor Prophets. </p> <p> Amos was a layperson who disclaimed professional status as a prophet: “I am no prophet, nor a prophet's son, but I am a herdsman, and a dresser of sycamore trees, and the Lord took me from following the flock, and the Lord said to me, Go, prophesy to my people Israel'” (&nbsp;Amos 7:14-15 RSV). Because of God's call, Amos assumed his prophetic responsibilities as a lonely voice prophesying from both the desert and the villages. He indicted both Judah and Israel, challenging the superficial qualities of religious institutions. For Amos, his call and his continuing ministry rested in God's initiative and in His sustaining power: “The lion has roared; who will not fear? The Lord God has spoken; who can but prophesy?” (&nbsp; Amos 3:8 RSV). </p> <p> Amos lived in a time of relative peace on the international political scene. Both Egypt and [[Assyria]] were in a period of decline, although Assyria was beginning to expand its power. Syria had become ineffective, but the reduction of this buffer state between [[Israel]] and Assyria was to have serious repercussions in the generation following Amos. </p> <p> Internally, the political structures of both Israel and Judah were stable. Beginning his prophetic activity during the reign of [[Jeroboam]] II in the Northern [[Kingdom]] of Israel, Amos lived during an era that rivaled Solomon's generation in its stability and economic prosperity (&nbsp;2 Kings 14:23-27 ). Yet, it was precisely the social, moral, and religious problems attending that prosperity that became the focus for Amos' voice of judgment. In the Southern Kingdom of Judah, the noble king [[Uzziah]] reigned (&nbsp;Amos 1:1 ). Amos probably began his ministry with God's call in 765 B.C., “two years before the earthquake” (&nbsp;Amos 1:1 ). </p> <p> Morally, Israel and Judah were suffering under the corruption generated as a by-product of [[Canaanite]] and [[Tyrian]] Baalism, as well as infidelity to the Lord's covenant. [[Israelite]] society had experienced the inevitable decay which characterizes misdirected prosperity. It may appear strange that the corruption of Israelite society could be traced to its contemporary religious structures and to the material prosperity which [[Israelites]] so often interpreted as a sign of divine favor. Despite the contradictory nature of those circumstances, the debauched moral condition of the land was the product of both corrupt religion and perverted material prosperity. Rampant luxury and self-indulgence were clearly manifest (&nbsp;Amos 1:6; &nbsp;Amos 4:1; &nbsp;Amos 5:10; &nbsp;Amos 6:1; &nbsp;Amos 8:4 ). </p> <p> Exploitation of the poor occurred throughout the land (&nbsp;Amos 2:6; &nbsp;Amos 3:10; &nbsp;Amos 4:1; &nbsp;Amos 5:11; &nbsp;Amos 8:4-6 ). [[Justice]] was distorted. The dynamism of personal religious experience gave way to the superficiality of institutional religion as demonstrated in the conflict between Amos and Amaziah, the priest of [[Bethel]] (&nbsp;Amos 7:10 ). Amos' opposition to those moral and religious evils led him to emphasize the primary theme of the book: “let justice roll down like waters, and righteousness like an everlasting stream” (&nbsp;Amos 5:24 RSV). </p> <p> One may divide the book of Amos into three sections. [[Chapters]] one and two are a basic section, divided into subsections which begin with a common literary introduction (&nbsp;Amos 1:3 ,Amos 1:3,&nbsp;1:6 ,Amos 1:6,&nbsp;1:9 ,Amos 1:9,&nbsp;1:11 ,Amos 1:11,&nbsp;1:13; &nbsp;Amos 2:1 ,Amos 2:1,&nbsp;2:4 ,Amos 2:4,&nbsp;2:6 ). The second section of the book consists of judgment oracles directed against Israel (&nbsp;Amos 3:1-6:14 ). The third section contains the visions of Amos (7-9), which may have been the earliest revelations through the prophet. The visions were central to his call experience. [[Aware]] of the awesome reality of human sin and divine judgment, these visions shaped his prophetic messages (&nbsp;Amos 7:1-3 ,Amos 7:1-3,&nbsp;7:4-6 ,Amos 7:4-6,&nbsp;7:7-9; &nbsp;Amos 8:1-3; &nbsp;Amos 9:1-4 ). </p> <p> The words of Amos address various issues, but the central theme stresses sin and judgment. Whether in addressing other nations, Israel, or Judah, the prophet condemned those who sin against a universal conscience (&nbsp;Amos 1:1-2:3 ), the revealed law (&nbsp;Amos 2:4-5 ), or God's redeeming love (&nbsp;Amos 2:6-16 ). Amos challenged people to live by covenant standards and condemned them for their failure to reflect the covenant in daily life. He was concerned about people who “do not know how to do right” (&nbsp;Amos 3:10 RSV). His word of judgment was severe for the “first ladies of Samaria” who encouraged the injustice and violence of their husbands “who oppress the poor, who crush the needy, who say to their husbands, Bring, that we may drink!'” (&nbsp; Amos 4:1 RSV). Because of such injustice and the failure to bind authentic religious experience with a social conscience, Amos claimed that the nation was already dead. One could sing Israel's funeral lament: “Fallen, no more to rise, is the virgin Israel” (&nbsp; Amos 5:1 RSV). For individuals who were superficially and confidently “at ease in Zion, and to those who feel secure on the mountain of Samaria” (&nbsp; Amos 6:1 RSV), their only hope rested in the renewal of authentic religious experience leading to a life of justice and righteousness which overflow the land (&nbsp; Amos 5:24 ). For those who rejected that way, only judgment remained: “prepare to meet your God, [[O]] Israel!” (&nbsp;Amos 4:12 ). &nbsp;2 . An ancestor of Jesus (&nbsp;Luke 3:25 ). </p> <p> Outline </p> <p> I. The Sermons: God Confronts His People's [[Sin]] (&nbsp;Amos 1:1-6:14 ). </p> <p> A. God's Word is revealed in human words (&nbsp;Amos 1:1-2 ). </p> <p> B. God identifies and condemns all human sin (&nbsp;Amos 1:3-2:16 ). </p> <p> 1. Acts against common human decency are sinful (&nbsp;Amos 1:3-2:3 ). </p> <p> 2. The rejection of God's law by substituting one's own wisdom is sin (&nbsp;Amos 2:4-5 ). </p> <p> 3. Rejecting God's love is sin (&nbsp;Amos 2:6-16 ). </p> <p> C. God condemns empty religion (&nbsp;Amos 3:1-15 ). </p> <p> 1. The privilege of being loved by God brings responsibility (&nbsp;Amos 3:1-2 ). </p> <p> 2. God reveals His purposes to His people (&nbsp;Amos 3:3-8 ). </p> <p> 3. God uses historical agents in His judgment (&nbsp;Amos 3:9-12 ). </p> <p> 4. Centers of empty religion and ill-gotten prosperity will all fall (&nbsp;Amos 3:13-15 ). </p> <p> D. God's love confronts His disobedient people in judgment (&nbsp;Amos 4:1-13 ). </p> <p> 1. Insatiable desire leads to sin (&nbsp;Amos 4:1-3 ). </p> <p> 2. [[Empty]] and meaningless worship is sin (&nbsp;Amos 4:4-5 ). </p> <p> 3. [[Temporal]] judgment is intended to lead God's people to repentance (&nbsp;Amos 4:6-11 ). </p> <p> 4. God's rebellious people face an ultimate confrontation with Him (&nbsp;Amos 4:12-13 ). </p> <p> E. God calls His people to practice justice and righteousness (&nbsp;Amos 5:1-27 ). </p> <p> 1. God sees the end of His sinful people (&nbsp;Amos 5:1-3 ). </p> <p> 2. God's rebellious people are invited to seek Him (&nbsp;Amos 5:4-9 ,Amos 5:4-9,&nbsp;5:14-15 ). </p> <p> 3. God's inescapable judgment is on His people (&nbsp;Amos 5:10-13 ,Amos 5:10-13,&nbsp;5:16-20 ). </p> <p> 4. Practical righteousness is God's ultimate demand of His people (&nbsp;Amos 5:21-27 ). </p> <p> F. False security in national strength leads to ultimate downfall (&nbsp;Amos 6:1-14 ). </p> <p> II. The Visions: [[Seeing]] God Properly Reveals Both His [[Judgment]] and His Mercy (&nbsp;Amos 7:1-9:15 ). </p> <p> A. God extends mercy in response to serious intercession (&nbsp;Amos 7:1-6 ). </p> <p> B. Ultimate confrontation with God can never be escaped (&nbsp;Amos 7:7-9 ). </p> <p> C. A proper view of God brings everything else into perspective (&nbsp;Amos 7:10-17 ). </p> <p> 1. A false view of the nature of God's message leads to wrong decisions (&nbsp;Amos 7:10-13 ). </p> <p> 2. A person transformed by a vision of God sees people and things as they really are (&nbsp;Amos 7:14-17 ). </p> <p> D. The final consequences of sin offers judgment without hope (&nbsp;Amos 8:1-9:4 ). </p> <p> 1. An overripe, rotten religion is worthless (&nbsp;Amos 8:1-3 ). </p> <p> 2. The empty observance of meaningless ritual leaves our morality unaffected (&nbsp;Amos 8:4-6 ). </p> <p> 3. God's final judgment is a horrible sight (&nbsp;Amos 8:7-9:4 ). </p> <p> E. God's mercy can be seen beyond His judgment (&nbsp;Amos 9:5-15 ). </p> <p> 1. God is Sovereign over all the universe (&nbsp;Amos 9:5-6 ). </p> <p> 2. God's mercy still offers hope beyond temporal judgment (&nbsp;Amos 9:7-10 ). </p> <p> 3. God's ultimate purpose of good for His people will be fulfilled (&nbsp;Amos 9:11-15 ). </p> <p> Roy L. Honeycutt </p>
       
== Hastings' Dictionary of the Bible <ref name="term_49065" /> ==
<p> <strong> AMOS </strong> </p> <p> 1. The man . Amos, the earliest of the prophets whose writings have come down to us, and the initiator of one of the greatest movements in spiritual history, was a herdsman, or small sheep-farmer, in Tekoa, a small town lying on the uplands some six miles south of Bethlehem. He combined two occupations. The sheep he reared produced a particularly fine kind of wool, the sale of which doubtless took him from one market to another. But he was also a ‘pincher of sycomores.’ The fruit of this tree was hastened in its ripening process by being bruised or pinched: and as the sycomore does not grow at so great a height as Tekoa, this subsidiary occupation would bring Amos into touch with other political and religious circles. The simple life of the uplands, the isolation from the dissipation of a wealthier civilization, the aloofness from all priestly or prophetic guilds, had doubtless much to do with the directness of his vision and speech, and with the spiritual independence which found in him so noble an utterance. While he was thus a native of the kingdom of Judah, his prophetic activity awoke in the kingdom of Israel. Of this awakening he gives a most vivid picture in the account of his interview with Amaziah, the priest of Bethel (&nbsp; Amos 7:10-17 ). He had gone to Bethel to some great religious feast, which was also a business market. The direct call from God to testify against the unrighteousness of both kingdoms had probably come to him not long before; and amidst the throng at Bethel he proclaimed his vision of [[Jehovah]] standing with a plumb-line to measure the deflection of Israel, and prepared to punish the iniquity of the house of Jeroboam II. The northern kingdom had no pleasant memories of another prophet who had declared the judgment of God upon sin (&nbsp; 2 Kings 9:25 ff.); and Amaziah, the priest, thinking that Amos was one of a prophetic and official guild, contemptuously bade him begone to Judah, where he could prophesy for hire, (&nbsp; Amos 7:12 ). The answer came flashing back. Amos disclaimed all connexion with the hireling prophets whose ‘word’ was dictated by the immediate political and personal interest. He was something better and more honest no prophet, neither a prophet’s son, but a herdsman and a dresser of sycomores, called by God to prophesy to Israel. [[Herein]] lies much of his distinctiveness. The earlier prophetic impulse which had been embodied in the prophetic guilds had become professional and insincere. Amos brought prophecy back again into the line of direct inspiration. </p> <p> <strong> 2. The time in which he lived </strong> . &nbsp; Amos 1:1 may not be part of the original prophecy, but there is no reason to doubt its essential accuracy. Amos was prophesying in those years in which Uzziah and Jeroboam II. were reigning contemporaneously, b.c. 775 750. This date is of great importance, because few prophetic writings are so interpenetrated by the historical situation as those of Amos. For nearly 100 years prior to his time Israel had suffered severely from the attacks of Syria. She had lost the whole of her territory east of [[Jordan]] (&nbsp; 2 Kings 10:32 f.); she had been made like ‘dust in threshing’ (&nbsp; 2 Kings 13:7 ). But now Syria had more than enough to do to defend herself from the southward pressure of Assyria; and the result was that Israel once more began to be prosperous and to regain her lost territories. Under Jeroboam II. this prosperity reached its climax. The people revelled in it, giving no thought to any further danger. Even Assyria was not feared, because she was busy with the settlement of internal affairs, rebellion and pestilence. Amos, however, knew that the relaxation of pressure could be but temporary. He saw that the [[Assyrian]] would eventually push past [[Damascus]] down into Palestine, and bring in the day of account; and although he nowhere names Assyria as the agent of God’s anger, the references are unmistakable (&nbsp; Amos 5:27 , &nbsp; Amos 6:7; &nbsp; Amos 6:14 , &nbsp; Amos 7:17 ). </p> <p> It is this careless prosperity with its accompanying unrighteousness and forgetfulness of God that is never out of the prophet’s thoughts. The book is short, but the picture of a time of moral anarchy is complete. The outward religious observances are kept up, and the temples are thronged with worshippers (&nbsp;Amos 5:5 , &nbsp; Amos 9:1 ); tithes and voluntary offerings are duly paid (&nbsp; Amos 4:4-5 , &nbsp; Amos 5:22 ). But religion has divorced itself from morality, the stated worship of God from reverence for the character of God (&nbsp; Amos 2:8 ). The rich have their winter houses and their summer houses (&nbsp; Amos 3:15 ), houses built of hewn stone (&nbsp; Amos 5:11 ), and panelled with ivory (&nbsp; Amos 3:15 ). They drink wine by the bowlful (&nbsp; Amos 6:6 ), and the fines unjustly extorted from the defenceless are spent in the purchase of wine for the so-called religious feast (&nbsp; Amos 2:8 ). Lazy, pampered women, ‘kine of Bashan,’ are foremost in this unholy oppression (&nbsp; Amos 4:1 ). There is no such thing as justice; the very semblance of it is the oppression of the weak by the strong. The righteous are sold for silver, and the poor for a pair of shoes (&nbsp; Amos 2:6 ); the houses of the great are stored with the spoils of robbery (&nbsp; Amos 3:10 ); bribery and corruption, the besetting sins of the East, are rampant (&nbsp; Amos 5:12 ). [[Commerce]] shares in the prevailing evil; weights are falsified and food is adulterated (&nbsp; Amos 8:5-6 ). [[Immorality]] is open and shameless (&nbsp; Amos 2:7 ). Small wonder that the prophet declares as the word of the Lord, ‘I hate, I despise your feasts, and I will take no delight in your solemn assemblies’ (&nbsp; Amos 5:21 ). While the observances of religion are maintained, the soul of religion has fled. Those who are responsible for the evil condition of things ‘are not grieved for the affliction of Joseph’ (&nbsp; Amos 6:6 ). </p> <p> <strong> 3. Contents of the book </strong> . The book is framed upon a definite plan, which is clearer in the opening section than in those which follow. </p> <p> (i) &nbsp;Amos 1:2 to &nbsp; Amos 2:16 treats of the judgment upon the nations for their sins. Damascus, Gaza, Tyre, Edom, Ammon, Moab, Judah, and Israel are all passed under review. The assumption is that each people is subject to the dominion of Jehovah. [[Punishment]] will be visited upon each for the violation of some broad and universally recognized principle of humanity. </p> <p> (ii) Chs. 3, 4, 5, three threatening discourses, each introduced by ‘Hear ye this word.’ </p> <p> (iii) 7 9:10, a series of five visions, interrupted in &nbsp;Amos 7:10-17 by the account of Amaziah’s attempt to intimidate Amos. The visions are ( <em> a </em> ) the devouring locusts (&nbsp; Amos 7:1-3 ); ( <em> b </em> ) the consuming fire (&nbsp; Amos 7:4-6 ); ( <em> c </em> ) the plumb-line (&nbsp; Amos 7:7-9 ); ( <em> d </em> ) the basket of summer fruit (&nbsp; Amos 8:1-3 ); ( <em> e </em> ) the smitten sanctuary, and destruction of the worshippers (&nbsp; Amos 9:1-10 ). </p> <p> &nbsp;Amos 9:11-15 is in striking contrast to the tone of the rest of the book. Instead of threatenings there are now promises. The line of David will be restored to its former splendour; the waste cities shall be built up; the settled agricultural life shall be resumed. This Epilogue is generally acknowledged to be a late addition to the prophecy. It contains no moral feature, no repentance, no new righteousness. It tells only of a people satisfied with vineyards and gardens. ‘These are legitimate hopes; but they are hopes of a generation of other conditions and of other deserts than the generation of Amos’ (G. A. Smith, <em> Twelve [[Prophets]] </em> , i. 195). </p> <p> <strong> 4. [[Theology]] of Amos </strong> . In his religions outlook Amos had many successors, but he had no forerunner. His originality is complete. </p> <p> (i) <em> His view of Jehovah </em> . [[Hitherto]] Jehovah had been thought of as a [[Deity]] whose power over His own people was absolute, but who ceased to have influence when removed from certain geographical surroundings (&nbsp; 1 Kings 20:23 ). The existence of other gods had not been questioned even by the most pious of the Israelites; they denied only that these other gods had any claim over the life of the people of Jehovah. But Amos will not hear of the existence of other gods. Jehovah is the God of the whole earth. His supreme claim is righteousness, and where that is not conceded He will punish. He rules over Syria and Caphtor, [[Moab]] and Ammon, just as truly as over Israel or Judah (1, 2, &nbsp; Amos 6:14 , &nbsp; Amos 9:7 ). Nature too is under His rule. Every natural calamity and scourge are traced to the direct exercise of His will. Amos therefore lays down a great philosophy of history. God is all-righteous. All events and all peoples are in His hands. Political and natural catastrophes have religious significance (&nbsp; Amos 6:14 ). </p> <p> (ii) <em> The relationship of Jehovah to Israel </em> . Amos, in common with his countrymen, considered the relation of Jehovah to Israel to be a special one. But while they had regarded it as an indissoluble relationship of privilege, a bond that could not be broken provided the stated sacrifices were maintained, Amos declared not only that it could be broken, but that the very existence of such a bond would lay Israel under heavier moral responsibilities than if she had been one of the [[Gentile]] nations (&nbsp; Amos 3:2 ). As her opportunities had been greater, so too would her punishment for wasting them be proportionately severe. Jehovah’s first demands were morality and justice and kindliness, and any sacrificial system that removed the emphasis from these things and placed it on the observance of ritual was an abomination (&nbsp; Amos 5:21-25 ). </p> <p> (iii) <em> The inevitable judgment </em> . It is his certainty of the moral character of God that makes Amos so sure of the coming catastrophe. For the first time in [[Hebrew]] literature he uses the expression ‘the day of the Lord’ a phrase that may already have been current in a more genial and privileged sense to indicate the day that will utterly destroy the nations (&nbsp; Amos 2:14-16 , &nbsp; Amos 3:12-15 , &nbsp; Amos 4:2-3; &nbsp; Amos 4:13 ). With this broad view of history, a view from which the idea of special privilege is excluded, he sees in the northern power the instrument of Jehovah’s anger (&nbsp; Amos 5:27 , &nbsp; Amos 6:14 ); a power that even in its self-aggrandisement is working out Jehovah’s purpose. </p> <p> <strong> 5. Style </strong> . It was the custom for many a century to accept the verdict of Jerome, that the prophet was rustic and unskilled in speech. That, however, is anything but the case. The arrangement of the book is clear; the Hebrew is pure; and the knowledge of the outside world is remarkable. The survey of the nations with which the prophecy opens is full of precise detail. Amos knows, too, that the Aramæans migrated from Kir, and the [[Philistines]] from [[Caphtor]] (&nbsp; Amos 9:7 ); he has heard of the swellings of the Nile (&nbsp; Amos 8:8 , &nbsp; Amos 9:5 ), and regards the fact with a curious dread. He has been a close observer of the social conditions in Israel. Much of his imagery is drawn from nature: earthquakes and the eclipse of the sun, the cedars and the oaks, the roaring of the lion, the snaring of birds, the bite of the viper; once only does he draw a comparison from shepherd life (&nbsp; Amos 3:12 ). </p> <p> <strong> 6. [[Religious]] significance </strong> . Amos’ true significance in religious history is that with him prophecy breaks away on its true line, individual, direct, responsible to none save God. The word of the Lord had come to Amos and he could not but speak (&nbsp; Amos 3:8 ). Such a cause produced an inevitable effect. In that direct vision of Jehovah, Amos learned the truths which he was the first to proclaim to the world: that Jehovah was the God of the whole earth; that the nations were in His keeping; that justice and righteousness were His great demands; that privilege, if it meant opportunity, meant likewise responsibility and liability to the doom of those who have seen and have not believed. </p> <p> R. [[Bruce]] Taylor. </p>
       
== Fausset's Bible Dictionary <ref name="term_34207" /> ==
<p> ("a burden".) Of Tekoah, in Judah, six miles S.E. of Bethlehem. A shepherd (probably owning flocks) and dresser of sycamore fig trees; specially called of the Lord to prophesy, though not educated in the prophets' schools (&nbsp;Amos 1:1; &nbsp;Amos 7:14-15). These personal notices occur only as connected with the discharge of his prophetic function; so entirely is self put in the shade by the inspired men of God, and God is made the one all-absorbing theme. Though of Judah, he exercised his ministry in the northern kingdom, Israel; not later than the 15th year of Uzziah of Judah, when Jeroboam II. (son of Joash) of Israel died (compare &nbsp;1 Kings 14:23 with &nbsp;1 Kings 15:1), in whose reign it is written he prophesied "two years before the earthquake"; compare &nbsp;Zechariah 14:5. Allusions to the earthquake appear in &nbsp;Amos 5:8; &nbsp;Amos 6:11; &nbsp;Amos 8:8; &nbsp;Amos 9:1; &nbsp;Amos 9:5. </p> <p> The divine sign in his view confirmed his words, which were uttered before, and which now after the earthquake were committed to writing in an orderly summary. The natural world, being from and under the same God, shows a mysterious sympathy with the spiritual world; compare &nbsp;Matthew 24:7; &nbsp;Matthew 27:50-54. Probably Amos prophesied about the middle of Jeroboam's reign, when his conquests had been achieved (&nbsp;Amos 6:13-14; compare &nbsp;2 Kings 14:25-27), just before Assyria's first attack on Israel, for he does not definitely name that power: &nbsp;Amos 1:5; &nbsp;Amos 5:27 (&nbsp;Hosea 10:6; &nbsp;Hosea 11:5). The two forces from God acted simultaneously by His appointment, the invading hosts from without arresting Israel's attention for the prophet's message from God within the land, and the prophets showing the spiritual meaning of those invasions, as designed to lead Israel to repentance. </p> <p> This accounts for the outburst of prophetic fire in Uzziah's and his successors' reigns. The golden calves, the forbidden representation of Jehovah, not Baal, were the object of worship in Jeroboam's reign, as being the great grandson of Jehu, who had purged out [[Baal]] worship, but retained the calves. Israel, as abounding in impostors, needed the more true prophets of God from Judah to warn her. Her prophets often fled to Judah from fear of her kings. Oppression, luxury, weariness of religious ordinances as interrupting worldly pursuits, were rife: &nbsp;Amos 8:4-5; &nbsp;Amos 3:15. The king's sanctuary and summer palace were at Bethel (&nbsp;Amos 7:13); here Amos was opposed by Amaziah for his faithful reproofs, and informed against to Jeroboam. (See [[Amaziah]] .) Like the prophet in 1 Kings 13, Amos went up from Judah to Bethel to denounce the idol calf at the risk of his life. </p> <p> [[Calf]] worship prevailed also at Dan, Gilgal, and Beersheba, in Judah (&nbsp;Amos 4:4; &nbsp;Amos 5:5; &nbsp;Amos 8:14), blended with Jehovah's worship (&nbsp;Amos 5:14; &nbsp;Amos 5:21-26); &nbsp;2 Kings 17:32-33, compare &nbsp;Ezekiel 20:39. </p> <p> The book is logically connected, and is divisible into four parts. &nbsp;Amos 1:1 to &nbsp;Amos 2:13; the sins of Syria, Philistia, Tyre, Edom, Ammon, Moab, the neighbors of Israel and Judah &nbsp;Amos 2:4 to &nbsp;Amos 6:14; Israel's own state and consequent punishment; the same coasts "from the entering in of Hamath," which Jeroboam has just recovered from Syria, shall be "afflicted," and the people carried into "captivity beyond Damascus" (&nbsp;Amos 5:27). &nbsp;Amos 7:1-9:10; Amos's visions of grasshoppers devouring the grass, and fire the land and deep, both removed by his intercession; the plumb line marking the buildings for destruction; Amaziah's interruption at Bethel, and foretold doom; the basket of summer fruits marking Israel's end by the year's end; the Lord standing upon the altar, and commanding the lintel to be smitten, symbolizing Israel's destruction as a kingdom, but individually not one righteous man shall perish. </p> <p> &nbsp;Amos 9:11-15; David's fallen tabernacle shall be raised, the people re-established in prosperity in their own land, no more to be pulled out, and the conversion of the pagan shall follow the establishment of the theocracy finally; compare &nbsp;Amos 9:12 with &nbsp;Acts 15:17. Reference to agricultural life and the phenomena of nature abounds, in consonance with his own former occupation, an undesigned propriety and mark of truth: &nbsp;Amos 1:3; &nbsp;Amos 2:13; &nbsp;Amos 3:4-5; &nbsp;Amos 4:2; &nbsp;Amos 4:7; &nbsp;Amos 4:9; &nbsp;Amos 5:18-19; &nbsp;Amos 6:12; &nbsp;Amos 7:1; &nbsp;Amos 9:3; &nbsp;Amos 9:9; &nbsp;Amos 9:13-14. The first six chapters are without figure; the last three symbolical, with the explanation subjoined. He assumes his readers' knowledge of the Pentateuch, and that the people's religious ritual (excepting the golden calves) accords with the [[Mosaic]] law, an incidental confirmation of the truth of the Pentateuch. </p> <p> [[Stephen]] (&nbsp;Acts 7:42) quotes &nbsp;Amos 5:25-27; and James (&nbsp;Acts 15:16) quotes &nbsp;Amos 9:11. Philo, Josephus, the Talmud, Justin Martyr, the catalogues of Melito, Jerome, and the council of Laodicea, confirm the canonicity of Amos. His use of the names '''''Αdonai''''' (Lord) and God of hosts marks that Jehovah, Israel's covenant God, is universal Lord. Characteristic and peculiar phrases occur: "cleanness of teeth," i.e., want of bread (&nbsp;Amos 4:6); "the excellency of Jacob" (&nbsp;Amos 6:8; &nbsp;Amos 8:7); "the high places of Isaac" (&nbsp;Amos 7:9), "the house of Isaac" (&nbsp;Amos 7:16); "he that createth the wind" (&nbsp;Amos 4:13). Hosea, his contemporary, survived him a few years. </p>
       
== Bridgeway Bible Dictionary <ref name="term_18377" /> ==
<p> During the eighth century BC, there was widespread corruption in Israel and Judah. This stirred up opposition from men of God who condemned the people and announced God’s judgment upon them. Of the four prophets of this time whose writings have been preserved in the Bible, the earliest was almost certainly Amos. The others were Hosea, Isaiah and Micah. </p> <p> '''Characteristics of the age''' </p> <p> Amos prophesied during the reigns of Jeroboam II in Israel and [[Azariah]] (or Uzziah) in Judah (&nbsp;Amos 1:1). These two kings between them expanded Israelite-Judean rule from Syria in the north to Egypt in the south, and from [[Philistia]] in the west to [[Ammon]] in the east (&nbsp;2 Kings 14:23-27; &nbsp;2 Chronicles 26:1-15). With political stability and economic development, Israel and Judah entered an era of great prosperity. At the same time the religious and moral standards of society declined badly. </p> <p> Previously, society had been built around the simple agricultural life. Now, with the rapid growth of commerce and trade, the merchants became the dominant people in society, and the farmers became the oppressed. City life developed, and with it came the social evils of corrupt government and commercial greed. Rapid prosperity for the few meant increased poverty for most. As the upper classes grew in wealth and power, they exploited the lower classes. [[Bribery]] and corruption flourished, even in the law courts, leaving the poor with no way to obtain justice. </p> <p> As a shepherd-farmer who had to deal with ruthless merchants and corrupt officials, Amos knew how bad the situation was and he spoke out against it (&nbsp;Amos 1:1; &nbsp;Amos 7:14-15). He condemned the greed and luxury of the rich, for he knew that they had gained their wealth through cheating, oppression and injustice (&nbsp;Amos 2:6-7; &nbsp;Amos 3:10; &nbsp;Amos 3:15; &nbsp;Amos 5:10-12; &nbsp;Amos 6:4-6; &nbsp;Amos 8:4-6). Although they kept the religious festivals, all their religious activity was hateful to God so long as they persisted in social injustice (&nbsp;Amos 5:21-24; &nbsp;Amos 8:3; &nbsp;Amos 8:10). Amos saw that the nation was heading for terrible judgment (&nbsp;Amos 6:14; &nbsp;Amos 7:8-9). </p> <p> Amos’s message </p> <p> By announcing God’s judgment on some of Israel’s neighbouring nations, Amos no doubt gained the enthusiastic attention of his hearers (1:1-2:3). He warned, however, that judgment was coming for Judah also (2:4-5), and particularly for Israel, the corrupt northern kingdom with whom Amos was mainly concerned (2:6-16). </p> <p> As God’s prophet, Amos had a responsibility to announce whatever God told him (3:1-8). He did this fearlessly, condemning the corruption of Israel’s capital city [[Samaria]] (3:9-4:3) and the refusal of the people in general to heed God’s warnings (4:4-13). God demanded repentance (5:1-27), and warned that the nation’s corruption was leading it to certain destruction (6:1-14). </p> <p> Three visions told Amos that God’s patience with the rebellious nation could not last indefinitely (7:1-9). A local priest, tired of Amos’s constant announcements of judgment, tried unsuccessfully to get rid of the troublesome preacher (7:10-17). Amos then revealed two further visions God had given him. The first emphasized that Israel was nearing its end (8:1-14), the second that there was no possibility of escape (9:1-10). But after the punishment of the captivity, God would restore the nation and bless its people again (9:11-15). </p>
       
== Watson's Biblical & Theological Dictionary <ref name="term_80140" /> ==
<p> the fourth of the minor prophets, who in his youth had been a herdsman in Tekoa, a small town about four leagues southward of Jerusalem. He was sent to the people of Samaria, to bring them back to God by repentance, and reformation of manners. Hence it is natural to suppose that he must have been born within the territories of Israel, and that he only retired to Tekoa, on being expelled from Bethel by Amaziah, the priest of the calves at Bethel. He frequently complains of the violence offered him by those who endeavoured to impose silence on him. He boldly inveighs against the crying sins of the Israelites, such as idolatry, oppression, wantonness, and obstinacy. Nor does he spare the sins of Judah, such as their carnal security, sensuality, and injustice. He utters frequent threatenings against them both, and predicts their ruin. It is observable in this prophecy, that, as it begins with denunciations of judgment and destruction against the Syrians, Philistines, Tyrians, and other enemies of the Jews, so it concludes with comfortable promises of the restoration of the tabernacle of David, and the establishment of the kingdom of Christ. Amos was called to the prophetic office in the time of Uzziah, king of Judah, and Jeroboam, the son of Joash, king of Israel. </p> <p> Some writers, in adverting to the condition of Amos, have, with a minute affectation of criticism, pretended to discover a certain rudeness and vulgarity in his style; and even Jerom is of opinion that he is deficient in magnificence and sublimity. He applies to him the words which St. Paul speaks of himself, that he was rude in speech, though not in knowledge; and his authority, says [[Bishop]] Lowth, "has influenced many commentators to represent him as entirely rude, and void of elegance; whereas it requires but little attention to be convinced that he is not a whit behind the very chiefest of the prophets;" equal to the greatest in loftiness of sentiment, and scarcely inferior, to any in the splendour of his diction, and in the elegance of his composition. Mr. Locke has observed, that his comparisons are chiefly drawn from lions, and other animals, because he lived among, and was conversant with, such objects. But, indeed, the finest images and allusions, which adorn the poetical parts of Scripture, in general are drawn from scenes of nature, and from the grand objects that range in her walks; and true genius ever delights in considering these as the real sources of beauty and magnificence. The whole book of Amos is animated with a fine and masculine eloquence. </p>
       
== Easton's Bible Dictionary <ref name="term_30484" /> ==
<li> In 7:1-9:10 are recorded five prophetic visions. (a) The first two (7:1-6) refer to judgments against the guilty people. (b) The next two (7:7-9; 8:1-3) point out the ripeness of the people for the threatened judgements 7:10-17 consists of a conversation between the prophet and the priest of Bethel. (c) The fifth describes the overthrow and ruin of Israel (9:1-10); to which is added the promise of the restoration of the kingdom and its final glory in the Messiah's kingdom. <p> The style is peculiar in the number of the allusions made to natural objects and to agricultural occupations. Other allusions show also that Amos was a student of the law as well as a "child of nature." These phrases are peculiar to him: "Cleanness of teeth" [i.e., want of bread] (4:6); "The excellency of Jacob" (6:8; 8:7); "The high places of Isaac" (7:9); "The house of Isaac" (7:16); "He that createth the wind" (4:13). Quoted, &nbsp;Acts 7:42 . </p> <div> <p> '''Copyright Statement''' These dictionary topics are from M.G. Easton [[M.A., DD]]  Illustrated Bible Dictionary, Third Edition, published by [[Thomas]] Nelson, 1897. Public Domain. </p> <p> '''Bibliography Information''' Easton, Matthew George. Entry for 'Amos'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/a/amos.html. 1897. </p> </div> </li>
       
== Morrish Bible Dictionary <ref name="term_64756" /> ==
<p> One of the minor Prophets, a native of [[Tekoa]] in Judah, possibly the father of the prophet Isaiah. He told Amaziah, "I was no prophet, neither was I a prophet's son; but I was an herdsman and a gatherer of sycomore fruit: and the Lord took me as I followed the flock, and the Lord said to me, Go, prophesy unto my people Israel." &nbsp;Amos 7:14,15 . His language indicates an acquaintance with things that would be familiar to one leading an agricultural life: cf. &nbsp;Amos 2:13; &nbsp;Amos 3:12; &nbsp;Amos 4:9; &nbsp;Amos 5:8; &nbsp;Amos 6:12; &nbsp;Amos 7:1,2 . He tells us that his prophecy was given in the days of Uzziah king of Judah and of Jeroboam II, son of Joash, king of Israel, two years before the earthquake; or at least began at that time. &nbsp;Amos 1:1 . For about 25 years these two kings were contemporaneous: B.C. 810-785. </p>
       
== American Tract Society Bible Dictionary <ref name="term_15469" /> ==
<p> 1. The fourth of the minor prophets, was a herdsman of Tekoah, a small town of Judah, about twelve miles south of Jerusalem. He prophesied, however, concerning Israel, at Bethel, in the days of Uzziah, king of Judah, and Jeroboam II, king of Israel, about B. C. 787, and was thus a contemporary of Hosea, Joel, and Isaiah. The first two chapters contain predictions against the surrounding nations, enemies of the people of God. But the ten tribes of Israel were the chief subjects of his prophecies. Their temporary prosperity under Jeroboam led to gross idolatry, injustice, and corruption; for which sins he denounces the judgments of God upon them: but he closes with cheering words of consolation. His holy boldness in reproving sin drew on him the wrath of the priests, who labored to procure his banishment, &nbsp;Amos 7:10-17 . In regard to style, Amos takes a high rank among the prophets. He is full of imagery, concise, and yet simple and perspicuous. </p> <p> 2. One of the ancestors of our Lord, &nbsp;Luke 3:25 . </p>
       
== People's Dictionary of the Bible <ref name="term_69611" /> ==
<p> [[Amos]] ( ''Â'Mos'' ), ''Burden.'' 1. The third of the minor prophets was a shepherd of Tekoa, a small town of Judah. He prophesied concerning Israel, in the days of Uzziah, king of Judah, and Jeroboam the Second, king of Israel, about b.c. 790. The book of Amos takes a high rank among the writings of the prophets. The writer must have been a man of some education, as is evident from his observations relating to geography, history, and astronomy. He is full of fancy and imagery, concise, and yet simple and perspicuous. &nbsp;Amos 1:1; &nbsp;Amos 1:7; &nbsp;Amos 1:10-15. 2. A son of Nahum, R. V., or Naum, A. V., of &nbsp;Luke 3:25. </p>
       
== Smith's Bible Dictionary <ref name="term_71110" /> ==
<p> '''A'mos.''' ''(Burden).'' Native of Tekoa in Judah, about six miles south of Bethlehem, originally a shepherd and dresser of sycamore trees, who was called by God's Spirit to be a prophet, although not trained in any of the regular prophetic schools. &nbsp;Amos 1:1; &nbsp;Amos 7:14-15. He travelled from Judah into the northern kingdom of Israel or Ephraim, and there exercised his ministry, apparently not for any long time. </p> <p> (His date cannot be later than B.C. 808 for he lived in the reigns of Uzziah, king of Judah, and Jeroboam, king of Israel; but his ministry probably took place at an earlier date, perhaps about the middle of Jeroboam's reign. Nothing is known of the time or manner of his death. - Editor). </p>
       
== Hawker's Poor Man's Concordance And Dictionary <ref name="term_47476" /> ==
<p> A prophet of the Lord. See his prophecy. His name hath been sometimes spelt Omas, which signifies a burthen, or somewhat weighty. In allusion, perhaps, to the importance of his writings. But it is more generally spelt Amos, from Amatz, strong </p>
       
== Cyclopedia of Biblical, Theological and Ecclesiastical Literature <ref name="term_19481" /> ==
<p> (Heb., Amos', '''''עָמוֹס''''' '', Bormne'' Sept. and New Test. '''''Ἀμώς''''' ), the name of two men. </p> <p> '''1.''' One of the twelve minor prophets, and a contemporary of Isaiah and Hosea. He was a native of Tekoah, about six miles south of Bethlehem, inhabited chiefly by shepherds, to which class he belonged, being also a dresser of sycamore trees, and not trained in any of the prophetical schools (&nbsp;Amos 1:1; &nbsp;Amos 7:14-15). Though some critics have supposed that he was a native of the kingdom of Israel, and took refuge in [[Tekoah]] when persecuted by Amaziah, yet a comparison of the passages &nbsp;Amos 1:1; &nbsp;Amos 7:14, with Amaziah's language, &nbsp;Amos 7:12, leads us to believe that he was born and brought up in that place. The period during which he filled the prophetic office was of short duration, unless we suppose that he uttered other predictions which are not recorded. It is stated expressly that he prophesied in the days of Uzziah, king of Judah, and in the days of Jeroboam, the son of Joash, king of Israel, two years before the earthquake </p> <p> (&nbsp;Amos 1:1). This earthquake, to which there is an allusion in &nbsp;Zechariah 14:5, is represented by [[Josephus]] (Ant. 9, 10, 4) and some other [[Jewish]] writers as amark of the divine displeasure against Uzziah (in addition to his leprosy) for usurping the priest's office some time before his death. This agrees with the sacred narrative, which informs us that Jotham, his son, acted as regent during the remainder of his reign; for we must understand the accession spoken of in &nbsp;2 Kings 15:33, when he was twenty-five years old, to refer to this association with his father. (See [[Jotham]]). </p> <p> As Uzziah and Jeroboam were contemporaries for about twenty-seven years (B.C. 808-782), the latter part of this period will mark the dant when Amos prophesied. This agrees with the intimation in &nbsp;Amos 7:10, of the proximity of Jeroboam's death. Amos speaks of the conquests of this warlike king as completed (6, 13; comp. &nbsp;2 Kings 14:25); on the other hand the Assyrians, who toward the end of his reign were approaching [[Palestine]] (&nbsp;Hosea 10:6; &nbsp;Hosea 11:5), do not seem as yet to have caused any alarm in the country. Amos predicts, indeed, that Israel and other neighboring nations will be punished by certain wild conquerors from the north (&nbsp;Amos 1:5; &nbsp;Amos 5:27; &nbsp;Amos 6:14), but does not name them, as if they were still unknown or unheeded. (See Niemeyer, ''Charakt. D. Bibel, 5,'' 302 sq.) </p> <p> [[Book Of Amos]]  '''''—''''' When Amos received his commission (B.C. 783), the kingdom of Israel, which had been "cut short" by [[Hazael]] (&nbsp;2 Kings 10:33) toward the close of Jehu's reign, was restored to its ancient limits and splendor by Jeroboam II (&nbsp;2 Kings 14:25). But the restoration of national prosperity was followed by the prevalence of luxury, licentiousness, and oppression, to an extent that again provoked the divine displeasure; and Amos was called from the sheepfolds to be the harbinger of the coming judgments. The poor were oppressed (&nbsp;Amos 8:4), the ordinances of religion thought burdensome (&nbsp;Amos 8:5), and idleness, luxury, and extravagance were general (&nbsp;Amos 3:15). The source of these evils was idolatry, of course that of the golden calves, not of Baal, since Jehu's dynasty occupied the throne, though it seems probable from &nbsp;2 Kings 13:6, which passage must refer to Jeroboam's reign, (See [[Benhadad]] Iii), that the rites even of [[Astarte]] were tolerated in Samaria, though not encouraged. Calf-worship was specially practiced at Bethel, where was a principal temple and summer palace for the king (&nbsp;Amos 7:13; comp. &nbsp;Amos 3:15), also at Gilgal, Dan, and [[Beersheba]] in Judah (&nbsp;Amos 4:4; &nbsp;Amos 5:5; &nbsp;Amos 8:14), and was offensively united with the true worship of the Lord (&nbsp;Amos 5:14; &nbsp;Amos 5:21-23; comp. &nbsp;2 Kings 17:33). Amos went to rebuke this at Bethel itself, but was compelled to return to Judah by the high-priest Amaziah, who procured from Jeroboam an order for his expulsion from the northern kingdom. Not that his commission was limited entirely to Israel. The thunder-storm (as Ruckert poetically expresses it) rolls over all the surrounding kingdoms, touches Judah in its progress, and at length settles upon Israel. Chapters 1; &nbsp;Amos 2:1-5, form a solemn prelude to the main subject; nation after nation is summoned to judgment, in each instance with the striking idiomatical expression (similar to that in &nbsp;Proverbs 30:15; &nbsp;Proverbs 30:18; &nbsp;Proverbs 30:21), "For three transgressions '''''—''''' and for four '''''—''''' I will not turn away the punishment thereof." Israel is then addressed in the same style, and in chap. in (after a brief rebuke of the twelve tribes collectively) its degenerate state is strikingly portrayed, and the denunciations of divine justice are intermingled, like repeated thunder- claps, to the end of chap. 6. The seventh and eighth chapters contain various symbolical visions, with a brief historical episode (&nbsp;Amos 7:10 - </p> <p> 17). In the ninth chapter the majesty of Jehovah and the terrors of his justice are set forth with a sublimity of diction which rivals and partly copies that of the royal [[Psalmist]] (comp. &nbsp;Psalms 9:2-3, with Psalms 109, and &nbsp;Psalms 9:6 with Psalms 104). Toward the close the scene brightens; and from the eleventh verse to the end the promises of the divine mercy and returning favor to the chosen race are exhibited in imagery of great beauty taken from rural life. The allusions in the writings of this prophet are numerous and varied; they refer to natural objects, as in 3, 4, 8; &nbsp;Amos 4:7; &nbsp;Amos 4:9; &nbsp;Amos 5:8; &nbsp;Amos 6:12; &nbsp;Amos 9:3 : to historical events, &nbsp;Amos 1:9; &nbsp;Amos 1:11; &nbsp;Amos 1:13; &nbsp;Amos 2:1; &nbsp;Amos 4:11; &nbsp;Amos 5:26 : to agricultural or pastoral employments and occurrences, &nbsp;Amos 1:3; &nbsp;Amos 2:13; &nbsp;Amos 3:5; &nbsp;Amos 3:12; &nbsp;Amos 4:2; &nbsp;Amos 4:9; &nbsp;Amos 5:19; &nbsp;Amos 7:1; &nbsp;Amos 9:9; &nbsp;Amos 9:13; &nbsp;Amos 9:15 : and to national institutions and customs, &nbsp;Amos 2:8; &nbsp;Amos 3:15; &nbsp;Amos 4:4; &nbsp;Amos 5:21; &nbsp;Amos 6:4-6; &nbsp;Amos 6:10; &nbsp;Amos 8:5; &nbsp;Amos 8:10; &nbsp;Amos 8:14. The book presupposes a popular acquaintance with the [[Pentateuch]] (see Hengstenberg, ''Beitrage [[Zur]] Einleitung Ins Alte Testament,'' 1, 83-125), and implies that the ceremonies of religion, except where corrupted by Jeroboam I, were in accordance with the law of Moses. As the book is evidently not a series of detached prophecies, but logically and artistically connected in its several parts, it was probably written by Amos as we now have it after his return to Tekoah from his mission to Bethel (see Ewald, ''Propheten Des Alten Bundes,'' 1, 84 sq.) (Smith, s.v.). </p> <p> The canonicity of the book of Amos is amply supported both by Jewish and [[Christian]] authorities. Philo, Josephus, and the [[Talmud]] include it among the minor prophets. It is also in the catalogues of Melito, Jerome, and the 60th cation of the [[Council]] of Laodicea. Justin Martyr, in his Dialogue with [[Trypho]] ( '''''§''''' 22), quotes a considerable part of the fifth and sixth chapters, which he introduces by saying, "Hear how he speaks concerning these by Amos, one of the twelve." There are two quotations from it in the New Testament; the first (5:25, 26) by the proto-martyr Stephen, &nbsp;Acts 7:42; the second (9:11) by the [[Apostle]] James, &nbsp;Acts 15:16. (See, generally, Knobel, ''Prophet.'' 2, 147 sq.; Hitzig, ''Kl. Proph.'' p. 29; Carpzov, ''Introd.'' 3, 314 sq.; Eichhorn, Einleit. 4, 307 sq.; Jahn, II, 2, 401 sq.; Bertholdt, 4, 1611 sq.; Davidson, in Home's Introd. new ed. 2, 960 sq.). </p> <p> [[Special]] exegetical works on the book of Amos are the following, of which the most important are designated by an asterisk [*] prefixed: Ephraem Syrus, Explanatio (in Opp. 5:255); *Kimchi, Commentarius (in Hebr. ed. Minster, Basil. 1531, 8vo); Luther, Enarratio (in Opp. 3, 513); Brent, Commentarius (in Opp. 4); Ecolampadius, Adnotationes (Basil. 1535, fol.); Quinquaboreus, Notes (Par. 1556, 4to); Mercer, Commentarius (Genev. 1574, fol.; Giess. 1595, 4to); Danean, Commentarius (Genev. 1578, 8vo); Lively, Adnotationes (Lond. 1587, 8vo; also in the Critici Sacri, 3); Schade, Commentarius (Argent. 1588, 4to); Tarnovius, Commentarius (Lips. 1622, 4to); Benefield, Sermons (Lond. 1629, 3 vols. 4to); Hall, [[Exposition]] (Lond. 1661, 4to); Gerhard, Annotationes (Jen. 1663, 1676, 4to); *Van Toll, Vitlegginge (Ultraj. 1705, 4to); Michaelis, Exercitatio (Hal. 1736, 4to); Hase, Stilus Amosi (Hal. 1755, 4to); *Harenberg, Amos expositus (L. B. 1763, 4to); Uhland, Animadversiones (Tub. 1779,1780, 4to); *Dahl, Amos' ubers. u. erlaut. (Gott. 1795,;8vo); *Horsley, Notes (in Bib. Crit. 2, 391); *Justi, Amos ubers. u. erlaut. (Lpz. 1799, 8vo); Berg, Specimem (in Rosenmuller's Repertor. 2, 1 sq.); Swanborg, Amos illustr. (Ups. 1808 sq. 4to); *Vater, Amos ubers. u. erlut. (Hal. 1810; 4to; also with Latin title, ib. eod.); *Rosenmuller, [[Scholia]] (Lips. 1813, 8vo); Juynboll, De Amoso (L. B. 1828, 4to); Faber, Abweichungen d. Gr. Uebers. (in Eichhorn's Repertor. 6, 288 sq.); *Baur, Amos erklart (Lpz. 1847, 8vo); Ryan, Lectures (Lond. 1850, 12mo). (See Prophets (Minor).) </p> <p> '''2.''' The ninth in the maternal line of ascent from Christ, being the son of Nahum (or Johanan), and the father of Mattathiah (&nbsp;Luke 3:25), B.C. cir. 400. His name perhaps would be more properly Anglicized AMOZ (See [[Amoz]]) , and in that case it would have the same derivation as under that article. </p> <p> the Hebrew prophet, is commemorated as a Christian saint in the Byzantine calendar on June 15. </p>
       
== Kitto's Popular Cyclopedia of Biblial Literature <ref name="term_14957" /> ==
<p> A´mos (borne), one of the twelve minor prophets and a contemporary of Isaiah and Hosea. He was a native of Tekoah, about six miles south of Bethlehem, inhabited chiefly by shepherds to which class he belonged, being also a dresser of sycamore-trees. The period during which he filled the prophetic office was of short duration, unless we suppose that he uttered other predictions which are not recorded. It is stated expressly that he prophesied in the days of Uzziah, king of Judah, and in the days of Jeroboam, the son of Joash, king of Israel, two years before the earthquake (&nbsp;Amos 1:1). As Uzziah and Jeroboam were contemporaries for about fourteen years, from B.C. 798 to 784, the latter of these dates will mark the period when Amos prophesied. </p> <p> When Amos received his commission, the kingdom of Israel, which had been 'cut short' by Hazael (&nbsp;2 Kings 10:32) towards the close of Jehu's reign, was restored to its ancient limits and splendor by Jeroboam the Second (&nbsp;2 Kings 14:25). But the restoration of national prosperity was followed by the prevalence of luxury, licentiousness, and oppression, to an extent that again provoked the divine displeasure, and Amos was called from the sheep-folds to be the harbinger of the coming judgments. Not that his commission was limited entirely to Israel. The thunder-storm (as Ruckert poetically expresses it) rolls over all the surrounding kingdoms, touches Judah in its progress, and at length settles upon Israel. Amos 1; &nbsp;Amos 2:1-5, form a solemn prelude to the main subject; nation after nation is summoned to judgment. Israel is then addressed in the same style, and in Amos 3 (after a brief rebuke of the twelve tribes collectively) its degenerate state is strikingly portrayed, and the denunciations of divine justice are intermingled, like repeated thunderclaps, to the end of Amos 6. The seventh and eighth chapters contain various symbolical visions, with a brief historical episode (&nbsp;Amos 7:10-17). In Amos 9 the majesty of Jehovah and the terrors of his justice are set forth with a sublimity of diction which rivals and partly copies that of the royal Psalmist (comp. &nbsp;Amos 9:2-3, with Psalms 109, and &nbsp;Amos 9:6 with Psalms 104). Towards the close the scene brightens, and from the eleventh verse to the end the promises of the divine mercy and returning favor to the chosen race are exhibited in imagery of great beauty taken from rural life. </p> <p> The writings of this prophet afford clear evidence that the existing religious institutions both of Judah and Israel (with the exception of the corruptions introduced by Jeroboam) were framed according to the rules prescribed in the Pentateuch, a fact which furnishes a conclusive argument for the genuineness of the Mosaic records. </p> <p> The canonicity of the book of Amos is amply supported both by Jewish and Christian authorities. Philo, Josephus, and the Talmud include it among the minor prophets. It is also in the catalogues of Melito, Jerome, and the 60th canon of the Council of Laodicea. Justin Martyr, quotes a considerable part of Amos 5-6, which he introduces by saying,—'Hear how he speaks concerning these by Amos, one of the twelve.' There are two quotations from it in the New Testament: the first (&nbsp;Amos 5:25-26) by the proto-martyr Stephen, &nbsp;Acts 7:42; the second (&nbsp;Amos 9:11) by the apostle James, &nbsp;Acts 15:16. </p>
       
== The Nuttall Encyclopedia <ref name="term_67331" /> ==
<p> A poor shepherd of Tekoa, near Bethlehem, in Judah, who in the 8th century B.C. raised his voice in solitary protest against the iniquity of the northern kingdom of Israel, and denounced the judgment of God as Lord of [[Hosts]] upon one and all for their idolatry, which nothing could avert. </p>
       
==References ==
<references>


Amos <ref name="term_874" />
<ref name="term_38145"> [https://bibleportal.com/dictionary/holman-bible-dictionary/amos Amos from Holman Bible Dictionary]</ref>
<p> ''''' ā´mos ''''' ( עמוס , <i> ''''' ‛āmōṣ ''''' </i> , "burdensome" or "burden-bearer"; Ἀμώς , <i> ''''' Amō̇s ''''' </i> ): </p> <p> I. The [[Prophet]] </p> <p> 1. Name </p> <p> 2. Native Place </p> <p> 3. Personal History </p> <p> 4. His [[Preparation]] </p> <p> (1) [[Knowledge]] of God </p> <p> (2) [[Acquaintance]] with History of His People </p> <p> (3) Personal [[Travel]] </p> <p> (4) Scenery of His Home </p> <p> 5. His [[Mission]] </p> <p> 6. Date </p> <p> II. The Book </p> <p> 1. Its [[Divisions]] </p> <p> 2. Its Outlook </p> <p> 3. [[Value]] of the Book </p> <p> (1) As a [[Picture]] of the Social [[Condition]] </p> <p> (2) As Picture of the [[Religious]] Condition </p> <p> (3) [[Testimony]] to History </p> <p> (4) Testimony to the Law </p> <p> (a) The Ritual </p> <p> (b) Ethical Teaching </p> <p> (5) The Prophetic Order </p> <p> (6) The Prophetic [[Religion]] </p> <p> Literature </p> I. The Prophet <p> 1. Name </p> <p> Amos is the prophet whose book stands third among the "Twelve" in the [[Hebrew]] canon. 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 (ס , <i> ''''' 'amots ''''' </i> ). There is an Amos mentioned in the genealogical series &nbsp;Luke 3:25 , but he is otherwise unknown, and we do not know how his name would have been written in Hebrew. Of the signification of the prophet's name all that can be said is that a verb with the same root letters, in the sense of to load or to carry a load, is not uncommon in the language. </p> <p> 2. Native Place </p> <p> Tekoa, the native place of Amos, was situated at a distance of 5 miles South from Bethlehem, from which it is visible, and 10 miles from Jerusalem, on a hill 2,700 ft. high, overlooking the wilderness of Judah. It was made a "city for defense" by [[Rehoboam]] (&nbsp;2 Chronicles 11:6 ), and may have in fact received its name from its remote and exposed position, for the stem of which the word is a derivative is of frequent occurrence in the sense of sounding an alarm with the trumpet: e.g. "Blow the trumpet in Tekoa, and set up a sign of fire in Beth-haccerem" (&nbsp;Jeremiah 6:1 the King James Version). The same word is also used to signify the setting up of a tent by striking in the tent-pegs; and [[Jerome]] states that there was no village beyond [[Tekoa]] in his time. The name has survived, and the neighborhood is at the present day the pasture-ground for large flocks of sheep and goats. From the high ground on which the modern village stands one looks down on the bare undulating hills of one of the bleakest districts of Palestine, "the waste howling wilderness," which must have suggested some of the startling imagery of the prophet's addresses. The place may have had - as is not seldom the case with towns or villages - a reputation for a special quality of its inhabitants; for it was from Tekoa that [[Joab]] fetched the "wise woman" who by a feigned story effected the reconciliation of David with his banished son [[Absalom]] (2 Sam 14). There are traces in the Book of Am of a shrewdness and mother-wit which are not so conspicuous in other prophetical books. </p> <p> 3. Personal History </p> <p> The particulars of a personal kind which are noted in the book are few but suggestive. Amos was not a prophet or the son of a prophet, he tells us (&nbsp;Amos 7:14 ), i.e. he did not belong to the professional class which frequented the so-called schools of the prophets. He was "among the herdsmen of Tekoa" (&nbsp;Amos 1:1 ), the word here used being found only once in another place (&nbsp;2 Kings 3:4 ) and applied to Mesha, king of Moab. It seems to refer to a special breed of sheep, somewhat ungainly in appearance but producing, an abundant fleece. In &nbsp;Amos 7:14 the word rendered "herdman" is different, and denotes an owner of cattle, though some, from the [[Septuagint]] rendering, think that the word should be the same as in &nbsp; Amos 1:1 . He was also "a dresser of sycomore-trees" (&nbsp;Amos 7:14 ). The word rendered "dresser" (Revised Version) or "gatherer" (the King James Version) occurs only here, and from the rendering of the Septuagint (κνίζων ) it is conjectured that there is reference to a squeezing or nipping of the sycamore fig to make it more palatable or to accelerate its ripening, though such a usage is not known in [[Palestine]] at the present day. </p> <p> 4. His Preparation </p> <p> Nothing is said as to any special preparation of the prophet for his work: The Lord took me from following the flock, and the Lord said unto me, Go, prophesy unto my people Israel" (&nbsp;Amos 7:15 , the English Revised Version). In these words he puts himself in line with all the prophets who, in various modes of expression, claim a direct revelation from God. But the mention of the prophetic call in association with the mention of his worldly calling is significant. There was no period interposed between the one and the other, no cessation of husbandry to prepare for the work of prophesying. The husbandman was prepared for this task, and when God's time came he took it up. What was that preparation? Even if we suppose that the call was a momentary event, the man must have been ready to receive it, equipped for its performance. And, looking at the way in which he accomplished it, as exhibited in his book, we can see that there was a preparation, both internal and external, of a very thorough and effective character. </p> (1) Knowledge of God <p> First of all, he has no doubt or uncertainty as to the character of the God in whose name he is called to speak. The God of Amos is one whose sway is boundless (&nbsp;Amos 9:2 ), whose power is infinite (&nbsp;Amos 8:9 f), not only controlling the forces of Nature (&nbsp; Amos 4:1-13; &nbsp;Amos 5:8 f) but guiding the movements and destinies of nations (&nbsp; Amos 6:1 ,&nbsp;Amos 6:14; &nbsp;Amos 9:7 ). Moreover, He is righteous in all His ways, dealing with nations on moral principles (&nbsp;Amos 1:3; &nbsp;Amos 2:1 ); and, though particularly favorable to Israel, yet making that very choice of them as a people a ground for visiting them with sterner retribution for their sins (&nbsp;Amos 3:2 ). In common with all the prophets, Amos gives no explanation of how he came to know God and to form this conception of His character. It was not by searching that they found out God. It is assumed that God is and that He is such a Being; and this knowledge, as it could come only from God, is regarded as undisputed and undisputable. The call to speak in God's name may have come suddenly, but the prophet's conception of the character of the God who called him is no new or sudden revelation but a firm and well-established conviction. </p> (2) Acquaintance with History of His People <p> Then his book shows not only that he was well acquainted with the history and traditions of his nation, which he takes for granted as well known to his hearers, but that he had reflected upon these things and realized their significance. We infer that he had breathed an atmosphere of religion, as there is nothing to indicate that, in his acquaintance with the religious facts of his nation, he differed from those among whom he dwelt, although the call to go forth and enforce them came to him in a special way. </p> (3) Personal Travel <p> It has been conjectured that Amos had acquired by personal travel the accurate acquaintance which he shows in his graphic delineations of contemporary life and conditions; and it may have been the case that, as a wool-merchant or flock-master, he had visited the towns mentioned and frequented the various markets to which the people were attracted. </p> (4) Scenery of His Home <p> Nor must we overlook another factor in his preparation: the scenery in which he had his home and the occupations of his daily life. The landscape was one to make a solemn impression on a reflective mind: the extensive desert, the shimmering waters of the [[Dead]] Sea, the high wall of the distant hills of Moab, over all which were thrown the varying light and shade. The silent life of the desert, as with such scenes ever before him, he tended his flock or defended them from the ravages of wild beasts, would to one whose thoughts were full of God nourish that exalted view of the [[Divine]] [[Majesty]] which we find in his book, and furnish the imagery in which his thoughts are set (&nbsp;Amos 1:2; &nbsp;Amos 3:4 f; &nbsp; Amos 4:13; &nbsp;Amos 5:8; &nbsp;Amos 9:5 f). As he is taken from following the flock, he comes before us using the language and figures of his daily life (&nbsp; Amos 3:12 ), but there runs through all the note of one who has seen God's working in all Nature and His presence in every phenomenon. Rustic he may be, but there is no rudeness or rusticity in his style, which is one of natural and impassioned eloquence, ordered and regular as coming from a mind which was responsive to the orderly working of God in Nature around him. There is an aroma of the free air of the desert about his words; but the prophet lives in an ampler ether and breathes a purer air; all things in Nature and on the field of history are seen in a Divine light and measured by a Divine standard. </p> <p> 5. His Mission </p> <p> Thus, prepared in the solitudes of the extreme south of Judah, he was called to go and prophesy unto the people of Israel, and appears at [[Bethel]] the capital of the Northern Kingdom. It may be that, in the prosecution of his worldly calling, he had seen and been impressed by the conditions of life and religion in those parts. No reason is given for his mission to the northern capital, but the reason is not far to seek. It is the manner of the prophets to appear where they are most needed; and the Northern [[Kingdom]] about that time had come victorious out of war, and had reached its culmination of wealth and power, with the attendant results of luxury and excess, while the Southern Kingdom had been enjoying a period of outward tranquillity and domestic content. </p> <p> 6. Date </p> <p> The date of the prophet Amos can approximately be fixed from the statement in the first verse that his activity fell "in the days of [[Uzziah]] king of Judah, and in the days of [[Jeroboam]] the son of [[Joash]] king of Israel, two years before the earthquake." Both these monarchs had long reigns, that of Uzziah extending from 779 to 740 bc and that of Jeroboam Ii from 783 to 743 bc. If we look at the years when they were concurrently reigning, and bear in mind that, toward the end of Uzziah's reign, [[Jotham]] acted as co-regent, we may safely place the date of Amos at about the year 760 bc. In a country in which earthquakes are not uncommon the one here mentioned must have been of unusual severity, for the memory of it was long preserved (&nbsp;Zechariah 14:5 ). How long he exercised his ministry we are not told. In all probability the book is the deposit of a series of addresses delivered from time to time till his plain speaking drew upon him the resentment of the authorities, and he was ordered to leave the country (&nbsp;Amos 7:10 ). We can only conjecture that, some time afterward, he withdrew to his native place and put down in writing a condensed record of the discourses he had delivered. </p> II. The Book <p> We can distinguish with more than ordinary certainty the outlines of the individual addresses, and the arrangement of the book is clear and simple. The text, also, has been on the whole faithfully preserved; and though in a few places critics profess to find the traces of later editorial hands, these conclusions rest mainly on subjective grounds, and will be estimated differently by different minds. </p> <p> 1. Its Divisions </p> <p> The book falls naturally into three parts, recognizable by certain recurring formulas and general literary features. </p> <p> (1) The first section, which is clearly recognizable, embraces &nbsp;Amos 1:1-15 and 2. Here, after the title and designation of the prophet in &nbsp; Amos 1:1 , there is a solemn proclamation of Divine authority for the prophet's words. "Yahweh will roar from Zion, and utter his voice from Jerusalem" (&nbsp;Amos 1:2 ). This is notable in one who throughout the book recognizes God's power as world-wide and His operation as extensive as creation; and it should be a caution in view, on the one hand, of the assertion that the temple at [[Jerusalem]] was not more sacred than any of the numerous "high places" throughout the land, and, on the other hand, the superficial manner in which some writers speak of the Hebrew notion of a [[Deity]] whose dwelling-place was restricted to one locality beyond which His influence was not felt. For this God, who has His dwelling-place in Zion, now through the mouth of the prophet denounces in succession the surrounding nations, and this mainly not for offenses committed against the chosen people but for moral offenses against one another and for breaches of a law binding on humanity. It will be observed that the nations denounced are not named in geographical order, and the prophet exhibits remarkable rhetorical skill in the order of selection. The interest and sympathy of the hearers is secured by the fixing of the attention on the enormities of guilt in their neighbors, and curiosity is kept awake by the uncertainty as to where the next stroke of the prophetic whip will fall. Beginning with the more distant and alien peoples of Damascus, [[Gaza]] and Tyre, he wheels round to the nearer and kindred peoples of Edom, [[Ammon]] and Moab, till he rests for a moment on the brother tribe of Judah, and thus, having relentlessly drawn the net around [[Israel]] by the enumeration of seven peoples, he swoops down upon the Northern Kingdom to which his message is to be particularly addressed. </p> <p> (2) The second section embraces &nbsp;Amos 3:1-15 to 6, and consists apparently of a series of discourses, each introduced by the formula: "Hear this word" (&nbsp; Amos 3:1; &nbsp;Amos 4:1; &nbsp;Amos 5:1 ), and another introduced by a comprehensive: "Woe to them that are at ease in Zion, and to them that are secure in the mountain of Samaria" (&nbsp;Amos 6:1 ). The divisions here are not so clearly marked. It will be observed e.g. that there is another "Woe" at &nbsp;Amos 5:18; and in &nbsp;Amos 4:1-13 , though the address at the outset is directed to the luxurious women of Samaria, from &nbsp;Amos 4:4 onward the words have a wider reference. Accordingly some would divide this section into a larger number of subsections; and some, indeed, have described the whole book as a collection of ill-arranged fragments. But, while it is not necessary to suppose that the written book is an exact reproduction of the spoken addresses, and while the division into chapters has no authority, yet we must allow for some latitude in the details which an impassioned speaker would introduce into his discourses, and for transitions and connections of thought which may not be apparent on the surface. </p> <p> (3) The third section has some well-marked characteristics, although it is even less uniform than the preceding. The outstanding feature is the phrase, "Thus the Lord [[Yahweh]] showed me" (&nbsp;Amos 7:1 , &nbsp;Amos 7:4 , &nbsp;Amos 7:7; &nbsp;Amos 8:1 ) varied at &nbsp;Amos 9:1 by the words, "I saw the Lord standing beside the altar." We have thus a series of "visions" bearing upon, and interpreted as applying to, the condition of Israel. It is in the course of one of these, when the prophet comes to the words, "I will rise against the house of Jeroboam with the sword" (&nbsp; Amos 7:9 ) that the interposition of Amaziah, the priest of Bethel, is recorded, with the prophet's noble reply as to his Divine call, and his rebuke and denunciation of the priest, ending with a prophetic announcement of the downfall and captivity of Israel (&nbsp;Amos 7:14-17 ). </p> <p> 2. Its Outlook </p> <p> If the discourses are put down in chronological order of their delivery, it would appear that Amos did not immediately take his departure, since more visions follow this episode, and there is a special appropriateness in the intervention of [[Amaziah]] just at the point where it is recorded. As to the closing passage of this section (&nbsp;Amos 9:11-15 ) which gives a bright prospect of the future, there is a class of critics who are inclined to reject it just on this account as inconsistent with the severe denunciatory tone of the rest of the book. It is quite possible, however, that the prophet himself (and no succeeding later editor) may have added the passage when he came to write down his addresses. There is no reason to believe that any of the prophets - harsh though their words were - believed that the God of Israel would make a full end of His people in captivity: on the contrary, their assurance of God's faithfulness to His promise, and the deep-seated conviction that right would ultimately prevail, lead us to expect even in the sternest or earliest of the prophets the hope of a future glory - that hope which grew brighter and brighter as the nation's outlook grew darker, and attained intensity and clearness in the Messianic hope which sustained them in the darkest days of exile. It is difficult to believe that any of the prophets were prophets of despair, or to conceive how they could have prophesied at all unless they had a firm faith in the ultimate triumph of the good. </p> <p> 3. Value of the Book </p> <p> The Book of Amos is particularly valuable from the fact that he is certainly one of the earliest prophets whose writings have come down to us. It is, like the Book of Hosea which belongs to about the same time, a contemporaneous document of a period of great significance in the history of Israel, and not only gives graphic sketches or illuminating hints of the life and religious condition of the people, but furnishes a trustworthy standard for estimating the value of some other books whose dates are not so precisely determined, a definite starting-point for tracing the course of Israel's history. </p> (1) as a Picture of the Social Condition <p> The book is valuable as embodying a contemporary picture of society and the condition of religion. From the abuses which the prophet denounces and the lifelike sketches he draws of the scenes amid which he moved, taken along with what we know otherwise of the historical movements of the period, we are able to form a fairly adequate estimate of the condition of the age and the country. During the reign of Jeroboam Ii the kingdom of Israel, after having been greatly reduced during preceding reigns, rose to a degree of extent and influence unexampled since the days of [[Solomon]] (&nbsp;2 Kings 14:25 ); and we are not astonished to read in the Book of Am the haughty words which he puts into the mouth of the people of his time when they spoke of Israel as the "chief of the nations" a <i> first-class power </i> in modern language, and boasted of the "horns" by which they had attained that eminence (&nbsp; Amos 6:1 , &nbsp;Amos 6:13 ). But success in war, if it encouraged this boastful spirit, brought also inevitable evils in its train. Victory, as we know from the [[Assyrian]] monuments, meant plunder; for king after king recounts how much spoil he had taken, how many prisoners he had carried away; and we must assume that wars among smaller states would be conducted on the same methods. In such wars, success meant an extension of territory and increase of wealth, while defeat entailed the reverse. But it is to be remembered that, in an agricultural country and in a society constituted as that of Israel was, the result of war to one class of the population was to a great extent disastrous, whatever was the issue, and success, when it was achieved, brought evils in its train which even aggravated their condition. The peasant, required to take up arms for offense or defense, was taken away from the labors of the field which, in the best event, were for a time neglected, and, in the worst, were wasted and rendered unproductive. And then, when victory was secured, the spoils were liable to fall into the hands of the nobles and leaders, those "called with a name" (&nbsp;Amos 6:1 ), while the peasant returned to his wasted or neglected fields without much substantial resource with which to begin life again. The wealth secured by the men of strong hand led to the increase of luxury in its possessors, and became actually the means of still further adding to the embarrassment of the poor, who were dependent on the rich for the means of earning their livelihood. The situation would be aggravated under a feeble or corrupt government, such as was certainly that of Jeroboam's successors. The condition prevails in modern eastern countries, even under comparatively wise and just administration; and that it was the state of matters prevailing in the time of Amos is abundantly clear from his book. The opening denunciation of Israel for oppression of the poor and for earth-hunger (&nbsp;Amos 2:6 , &nbsp;Amos 2:7 ) is re-echoed and amplified in the succeeding chapters (&nbsp;Amos 3:9 , &nbsp;Amos 3:10; &nbsp;Amos 4:1; &nbsp;Amos 5:11 , &nbsp;Amos 5:12; &nbsp;Amos 8:4-6 ); and the luxury of the rich, who battened on the misfortune of their poorer brethren, is castigated in biting irony in such passages as &nbsp;Amos 6:3-6 . [[Specially]] noticeable in this connection is the contemptuous reference to the luxurious women, the "kine of Bashan" (&nbsp;Amos 4:1 ), whose extravagances are maintained by the oppression of the poor. The situation, in short, was one that has found striking parallels in modern despotic countries in the East, where the people are divided into two classes, the powerful rich, rich because powerful and powerful because rich, and, the poor oppressed, men who have no helper, no "back" in the common eastern phrase, dependent on the rich and influential and tending to greater poverty under greedy patrons. </p> (2) as a Picture of the Religious Condition <p> In such a social atmosphere, which poisoned the elementary virtues, religion of a vital kind could not flourish; and there are plain indications in the words of Amos of the low condition to which it had sunk. There was, indeed, as we gather from ins addresses, no lack of outward attention to the forms of worship; but these forms were of so corrupted a character and associated with so much practical godlessness and even immorality, that instead of raising the national character it tended to its greater degradation. The people prided themselves in what they regarded the worship of the national God, thinking that so long as they honored Him with costly offerings and a gorgeous ritual, they were pleasing Him and secure in His protection. Bethel, Dan, Gilgal, Beersheba, and we know not how many other places were resorted to in pilgrimage by crowds of worshippers. With all the accompaniments of ceremonious ritual which the newly found wealth put in their power, with offerings more than the legally prescribed or customary (&nbsp;Amos 4:4 , &nbsp;Amos 4:5 ) the service of these sanctuaries was maintained; but even these offerings were made at the expense of the poor (&nbsp;Amos 5:11 ), the prevailing luxury forced its way even to the precincts of the altars (&nbsp;Amos 2:8 ), and justice and mercy were conspicuously absent from the religious life. The people seemed to have settled down to a complacent optimism, nourished no doubt by national prosperity, and, though there had not been wanting reminders of the sovereignty of a righteous God, in convulsions of Nature - drought, famine, pestilence and earthquake (&nbsp;Amos 4:6-11 ) - these had been of no avail to awaken the sleeping conscience. They put the evil day far from them (&nbsp;Amos 6:3 ), for Yahweh was their national God and "the day of the Lord," the good time coming (&nbsp;Amos 5:18 ), when God would come to their help, was more in their mind than the imperative duty of returning to Him (&nbsp;Amos 4:6 , &nbsp;Amos 4:8 , etc.). </p> (3) Testimony to History <p> The book is valuable for the confirmation it gives of the historical statements of other books, particularly for the references it contains to the earlier history contained in the Pentateuch. And here we must distinguish between references to, or quotations from, books, and statements or hints or indications of historical events which may or may not have been written in books or accessible to the prophet and his hearers. Opinions differ as to the date of composition of the books which record the earlier history, and the oldest Biblical writers are not in the habit of saying from what sources they drew their information or whether they are quoting from books. We can hardly believe that in the time of Amos copies of existing books or writings would be in the hands of the mass of the people, even if the power to read them was general. In such circumstances, if we find a prophet like Amos in the compass of a small book referring to outstanding events and stages of the past history as matters known to all his hearers and unquestionable, our confidence in the veracity of the books in which these facts are recorded is greatly increased, and it becomes a matter of comparatively less importance at what date these books were composed. Now it is remarkable how many allusions, more or less precise, to antecedent history are found in the compass of this small book; and the significance of them lies not in the actual number of references, but in the kind of reference and the implications involved in the individual references. That is to say, each reference is not to be taken as an isolated testimony to some single event in question, but involves a great deal more than is expressed, and is intelligible only when other facts or incidents are taken into consideration. Thus e.g. the reference to the overthrow of [[Sodom]] and [[Gomorrah]] (&nbsp;Amos 4:11 ) is only intelligible on the supposition that the story of that catastrophe was a matter of common knowledge; and it would be a carping criticism to argue that the destruction of other cities of the plain at the same time and the whole story of [[Lot]] were unknown in the days of Amos because they are not mentioned here in detail. So, when we have in one passage a reference to the house of Isaac (&nbsp;Amos 7:16 ), in another to the house of Jacob (&nbsp;Amos 3:13 ), in another to the house of [[Joseph]] (&nbsp;Amos 5:6 ) and in another to the enmity between Jacob and [[Esau]] (&nbsp;Amos 1:11 ), we cannot take these as detached notices, but must supply the links which the prophet's words would suggest to his hearers. In other words, such slight notices, just because they are incidental and brief, imply a familiarity with a connected patriarchal history such as is found in the Book of Gen. Again, the prophet's references to the "whole family" of the "children of Israel" whom the Lord "brought up out of the land of Egypt" (&nbsp;Amos 3:1 ), to the Divine leading of the people "forty years in the wilderness, to possess the land of the Amorite" (&nbsp;Amos 2:10 ) are not odds and ends of popular story but links in a chain of national history. It seems to be on the strength of these and similar references in the books of Am and Hos, whose dates are known, that critics have agreed to fix the date of the earliest historical portions of the [[Pentateuch]] as they understand them, namely, the parts designated as Jahwist and Elohist, in the 8th and 9th centuries bc, i.e. at or shortly before the time of these prophets. It may be left to the unbiased judgment of the reader to say whether the references look like references to a newly composed document, or whether it is not more probable that, in an age when written documents were necessarily few and not accessible to the multitude, these references are appeals to things well fixed in the national memory, a memory extending back to the things themselves. Or, if the prophet's words are to be taken as sufficient proof of the existence of <i> written </i> sources, the fact that the matters are assumed as well known would rather encourage the conclusion that the written sources in question go back to a much earlier period, since the matters contained in them had by this time become matters of universal knowledge. </p> (4) Testimony to the Law <p> (a) The Ritual </p> <p> And what about those other elements of the Pentateuch of a legal and ritual character which bulk so prominently in those books? The question whether the Book of Amos indicates an acquaintance with these or not is important because it is to a great extent on the silence of prophetical and historical writers that critics of a certain school relegate these legalistic portions of the Pentateuch to a late date. Now at the outset it is obvious to ask what we have a reasonable right to expect. We have to bear in mind what was the condition of the people whom Amos addressed, and the purpose and aim of his mission to the Northern Kingdom. It is to be remembered that, as we are told in the Book of Kings (&nbsp;1 Kings 12:25 ), Jeroboam I deliberately sought to make a breach between the worship of Jerusalem and that of his own kingdom, while persuading his people that the worship of Yahweh was being maintained. The schism occurred some 170 years before the time of Amos and it is not probable that the worship and ritual of the Northern Kingdom tended in that interval to greater purity or greater conformity to what had been the authoritative practice of the undivided kingdom at the temple of Jerusalem. When, therefore, Amos, in face of the corrupt worship combined with elaborate ritual which prevailed around him, declares that God hates and despises their feasts and takes no delight in their solemn assemblies (&nbsp;Amos 5:21 ), we are not justified in pressing his words, as is sometimes done, into a sweeping condemnation of all ritual. On the contrary, seeing that, in the very same connection (&nbsp;Amos 5:22 ), he specifies burnt offerings and meal offerings and peace offerings, and, in another passage (&nbsp;Amos 4:4 , &nbsp;Amos 4:5 ), daily sacrifices and tithes, sacrifices of thanksgiving and free-will offerings, it is natural to infer that by these terms which are familiar in the Pentateuch he is referring to those statutory observances which were part of the national worship of united Israel, but had been overlaid with corruption and become destitute of spiritual value as practiced in the Northern Kingdom. So we may take his allusions to the new moon and the [[Sabbath]] (&nbsp;Amos 8:5 ) as seasons of special sacredness and universally sanctioned. Having condemned in such scornful and sweeping terms the worship that he saw going on around him, what was Amos to gum by entering into minute ritual prescriptions or defining the precise duties and perquisites of priests and Levites; and having condemned the pilgrimages to the shrines of Bethel, Gilgal, Beersheba, [[Samaria]] and Dan (&nbsp;Amos 4:4; &nbsp;Amos 5:5; &nbsp;Amos 8:14 ), what was he to gain by quoting the law of Deut as to a central sanctuary? And had one of his hearers, like the woman of Samaria of a later day, attempted to draw him into a discussion of the relative merits of the two temples, we can conceive him answering in the spirit of the great Teacher: "Ye worship ye know not what: we know what we worship" (&nbsp;John 4:22 the King James Version). A regulation of the form was of no avail while the whole spirit of the observance was corrupt; the soul of religion was dead, and the prophet had a higher duty than to dress out the carcass. </p> <p> At the root of the corruption of the religion lay a rottenness of moral sense; and from beginning to end Amos insists on the necessity of a pure and righteous life. In this connection his appeals are in striking agreement with the specially ethical demands of the law books, and in phraseology so much resemble them as to warrant the conclusion that the requirements of the law on these subjects were known and acknowledged. Thus his denunciations of those who oppress the poor (&nbsp;Amos 2:7; &nbsp;Amos 4:1; &nbsp;Amos 8:4 ) are quite in the spirit and style of &nbsp;Exodus 22:21 , &nbsp;Exodus 22:22; &nbsp;Exodus 23:9; his references to the perversion of justice and taking bribes (&nbsp;Amos 2:6; &nbsp;Amos 5:7 , &nbsp;Amos 5:10 , &nbsp;Amos 6:12 ) are rhetorical enforcements of the prohibitions of the law in &nbsp;Exodus 23:6-8; when he reproves those that "lay themselves down beside every altar upon clothes taken in pledge" (&nbsp;Amos 2:8 ) we hear an echo of the command: "If thou at all take thy neighbor's garment to pledge, thou shalt restore it unto him before the sun goeth down" (&nbsp;Exodus 22:26 ); and when he denounces those making "the ephah small, and the shekel great, and dealing falsely with balances of deceit" (&nbsp;Amos 8:5 ) his words are in close agreement with the law, "Ye shall do no unrighteousness in judgment, in mete-yard, in weights, or in measure. Just balances, just weight, a just ephah, and a just hin shall ye have" (&nbsp;Leviticus 19:35 , &nbsp;Leviticus 19:36 , the King James Version). </p> <p> (b) Ethical Teaching </p> <p> As a preacher of righteousness, Amos affirms and resists upon those ethical parts of the law which are its vital elements, and which lie at the foundation of all prophecy; and it is remarkable how even in phraseology he agrees with the most ethical book of the Pentateuch, Deuteronomy. He does not, indeed, like his contemporary Hosea, dwell on the <i> love </i> of God as Dt does; but, of sterner mould, in almost the very words of Deuteronomy, emphasizes the keeping of God's commandments, and denounces those who despise the law (compare &nbsp; Amos 2:4 with &nbsp; Deuteronomy 17:19 ). Among verbal coincidences have been noticed the combinations "oppress" "crush" (&nbsp;Amos 4:1; &nbsp;Deuteronomy 28:33 ), "blasting" and "mildew" (&nbsp;Amos 4:9; &nbsp;Deuteronomy 28:22 ), and "gall" and "wormwood" (&nbsp;Amos 6:12; &nbsp;Deuteronomy 29:18 ). Compare also &nbsp;Amos 9:8 with &nbsp; Deuteronomy 6:15 , and note the predilection for the same word to "destroy" common to both books (compare &nbsp;Amos 2:9 with &nbsp; Deuteronomy 2:22 ). In view of all of which it seems an extraordinary statement to make that "the silence of Amos with reference to the centralization of worship, on which Dt is so explicit, alone seems sufficient to outweigh any linguistic similarity that can be discovered" (H. G. Mitchell, <i> Amos </i> , <i> an [[Essay]] in Exegesis </i> , 185). </p> (5) The Prophetic Order <p> As Amos is without doubt one of the earliest writing prophets, his book is invaluable as an example of what prophecy was in ancient Israel. And one thing cannot fail to impress the reader at the very outset: namely, that he makes no claim to be the first or among the first of the line, or that he is exercising some new and hitherto unheard-of function. He begins by boldly speaking in God's name, assuming that even the people of the Northern Kingdom were familiar with that kind of address. Nay, he goes farther and states in unequivocal terms that "the Lord God will do nothing, but he revealeth his secret unto his servants the prophets" (&nbsp;Amos 3:7 , the King James Version). We need not search farther for a definition of the prophet as understood by him and other Old [[Testament]] writers: the prophet is one to whom God reveals His will, and who comes forward to declare that will and purpose to man. A great deal has been made of the words of Amaziah the priest of Bethel (&nbsp;Amos 7:12 ), as if they proved that the prophet in those times was regarded as a wandering rhetorician, earning his bread by reciting his speeches; and it has been inferred from the words of Amos himself that the prophets of his day were so disreputable a class that he disdained to be named along with them (&nbsp;Amos 7:14 ). But all this is fanciful. Even if we admit that there were men calling themselves prophets who prophesied for hire (&nbsp;Micah 3:5 , &nbsp;Micah 3:11 ), it cannot be assumed that the expression here to "eat bread" has that meaning; for in other passages it seems simply to signify to lead a quiet or ordinary life, to go about one's daily business (see &nbsp;Exodus 24:11; &nbsp;Jeremiah 22:15 ). In any case we are not to take the estimate of a man like Amaziah or a godless populace in preference to the conception of Amos himself and his account of his call. It was not by man or by any college of prophets but by Yahweh Himself that he was appointed, and by whatever name he might be called, the summons was "Go, <i> prophesy </i> unto my people Israel" (&nbsp; Amos 7:15 ). There is no trace here of the "prophets becoming conscious of a distinction between themselves and the professional <i> ''''' nebhı̄'ı̄m ''''' </i> , who were apt simply to echo the patriotic and nationalistic sentiments of the people, and in reality differed but little from the soothsayers and diviners of Semitic heathenism" (Ottley, <i> The Religion of Israel </i> , 90). Whoever the "professional <i> ''''' nebhı̄'ı̄m ''''' </i> ̌ " may have been in his day, or whatever he thought of them if they existed, Amos tells us nothing; but he ranges himself with men to whom Yahweh has spoken in truth (&nbsp;Amos 3:7 , &nbsp;Amos 3:8 ), and indicates that there had been a succession of such men (&nbsp;Amos 2:11 ), faithful amid the prevailing corruption though tempted to be unfaithful (&nbsp;Amos 2:12 ); in short he gives us to understand that the "prophetic order" goes back to a period long before his day and has its roots in the true and original religion of Israel. </p> (6) The Prophetic Religion <p> Finally, from the Book of Am we may learn what the prophetic religion was. Here again there is no indication of rudimentary crudeness of conception, or of painful struggling upward from the plane of naturalism or belief in a merely tribal God. The God in whose name Amos speaks has control over all the forces of Nature (&nbsp;Amos 4:6; &nbsp;Amos 5:8 , &nbsp;Amos 5:9 ), rules the destinies of nations (&nbsp;Amos 6:2 , &nbsp;Amos 6:14; &nbsp;Amos 9:2-6 ), searches the thoughts of the heart (&nbsp;Amos 4:13 ), is inflexible in righteousness and deals with nations and with men on equal justice (&nbsp;Amos 1:1-15 and Am 2; &nbsp; Amos 9:7 ), and is most severe to the people who have received the highest privileges (&nbsp;Amos 3:2 ). And this is the God by whose name his hearers call themselves, whose claims they cannot deny, whose dealings with them from old time are well known and acknowledged (&nbsp;Amos 2:11 ), whose laws they have broken (&nbsp;Amos 2:4; &nbsp;Amos 3:10 ) and for whose just judgment they are warned to prepare (&nbsp;Amos 4:12 ). All this the prophet enforces faithfully and sternly; not a voice is raised in the circle of his hearers to dispute his words; all that Amaziah the priest can do is to urge the prophet to abstain from unwelcome words in Bethel, because it is the king's sanctuary and a royal house; the only inference is that the people felt the truth and justice of the prophet's words. The "prophetic religion" does not begin with Amos. </p> Literature <p> W. R. Harper, "Amos and Hosea," in the <i> ICC </i> ; S. R. Driver, "Joel and Amos" in <i> [[Cambridge]] Bible for [[Schools]] and Colleges </i> ; H. G. Mitchell, <i> Amos </i> , <i> an Essay in Exegesis </i> (Boston); A. B. Davidson, two articles in <i> The Expositor </i> , 3rd ser, V, Vi (1887); W. R. Smith, <i> The [[Prophets]] of Israel </i> ; G. A. Smith, "The Book of the Twelve Prophets," in <i> Expositor's Bible </i> ; J. J. P. Valeton, <i> Amos und Hosea </i> (1894); C. von Orelli, <i> Die zwölf kleinen Propheten </i> , 3. Aufl. (1908) and ET; Nowack, "Die kleinen Propheten," in <i> Hand-commentar zum Altes Testament </i> ; Marti, "Das Dodekapropheton erklart," in <i> Kurzer Hand-Commentar zum Altes Testament </i> . </p>
       
 
<ref name="term_49065"> [https://bibleportal.com/dictionary/hastings-dictionary-of-the-bible/amos Amos from Hastings' Dictionary of the Bible]</ref>
== References ==
       
<references>
<ref name="term_34207"> [https://bibleportal.com/dictionary/fausset-s-bible-dictionary/amos Amos from Fausset's Bible Dictionary]</ref>
<ref name="term_874"> [https://bibleportal.com/encyclopedia/international-standard-bible-encyclopedia/amos+(1) Amos from International Standard Bible Encyclopedia]</ref>
       
<ref name="term_18377"> [https://bibleportal.com/dictionary/bridgeway-bible-dictionary/amos Amos from Bridgeway Bible Dictionary]</ref>
       
<ref name="term_80140"> [https://bibleportal.com/dictionary/watson-s-biblical-theological-dictionary/amos Amos from Watson's Biblical & Theological Dictionary]</ref>
       
<ref name="term_30484"> [https://bibleportal.com/dictionary/easton-s-bible-dictionary/amos Amos from Easton's Bible Dictionary]</ref>
       
<ref name="term_64756"> [https://bibleportal.com/dictionary/morrish-bible-dictionary/amos Amos from Morrish Bible Dictionary]</ref>
       
<ref name="term_15469"> [https://bibleportal.com/dictionary/american-tract-society-bible-dictionary/amos Amos from American Tract Society Bible Dictionary]</ref>
       
<ref name="term_69611"> [https://bibleportal.com/dictionary/people-s-dictionary-of-the-bible/amos Amos from People's Dictionary of the Bible]</ref>
       
<ref name="term_71110"> [https://bibleportal.com/dictionary/smith-s-bible-dictionary/amos Amos from Smith's Bible Dictionary]</ref>
       
<ref name="term_47476"> [https://bibleportal.com/dictionary/hawker-s-poor-man-s-concordance-and-dictionary/amos Amos from Hawker's Poor Man's Concordance And Dictionary]</ref>
       
<ref name="term_19481"> [https://bibleportal.com/encyclopedia/cyclopedia-of-biblical-theological-and-ecclesiastical-literature/amos Amos from Cyclopedia of Biblical, Theological and Ecclesiastical Literature]</ref>
       
<ref name="term_14957"> [https://bibleportal.com/encyclopedia/kitto-s-popular-cyclopedia-of-biblial-literature/amos Amos from Kitto's Popular Cyclopedia of Biblial Literature]</ref>
       
<ref name="term_67331"> [https://bibleportal.com/encyclopedia/the-nuttall-encyclopedia/amos Amos from The Nuttall Encyclopedia]</ref>
       
</references>
</references>

Revision as of 08:31, 15 October 2021

Holman Bible Dictionary [1]

As a prophet, Amos was a primary figure among the series of courageous men known as the “Minor Prophets.” Neither they nor their inspired messages were minor, and they are called “minor” only because their books are far shorter than “Major Prophets” such as Isaiah, Jeremiah, and Ezekiel. So brief were their writings that all twelve were written on a single scroll. Hence, those writings were commonly known as the Book of the Twelve or the Minor Prophets.

Amos was a layperson who disclaimed professional status as a prophet: “I am no prophet, nor a prophet's son, but I am a herdsman, and a dresser of sycamore trees, and the Lord took me from following the flock, and the Lord said to me, Go, prophesy to my people Israel'” ( Amos 7:14-15 RSV). Because of God's call, Amos assumed his prophetic responsibilities as a lonely voice prophesying from both the desert and the villages. He indicted both Judah and Israel, challenging the superficial qualities of religious institutions. For Amos, his call and his continuing ministry rested in God's initiative and in His sustaining power: “The lion has roared; who will not fear? The Lord God has spoken; who can but prophesy?” (  Amos 3:8 RSV).

Amos lived in a time of relative peace on the international political scene. Both Egypt and Assyria were in a period of decline, although Assyria was beginning to expand its power. Syria had become ineffective, but the reduction of this buffer state between Israel and Assyria was to have serious repercussions in the generation following Amos.

Internally, the political structures of both Israel and Judah were stable. Beginning his prophetic activity during the reign of Jeroboam II in the Northern Kingdom of Israel, Amos lived during an era that rivaled Solomon's generation in its stability and economic prosperity ( 2 Kings 14:23-27 ). Yet, it was precisely the social, moral, and religious problems attending that prosperity that became the focus for Amos' voice of judgment. In the Southern Kingdom of Judah, the noble king Uzziah reigned ( Amos 1:1 ). Amos probably began his ministry with God's call in 765 B.C., “two years before the earthquake” ( Amos 1:1 ).

Morally, Israel and Judah were suffering under the corruption generated as a by-product of Canaanite and Tyrian Baalism, as well as infidelity to the Lord's covenant. Israelite society had experienced the inevitable decay which characterizes misdirected prosperity. It may appear strange that the corruption of Israelite society could be traced to its contemporary religious structures and to the material prosperity which Israelites so often interpreted as a sign of divine favor. Despite the contradictory nature of those circumstances, the debauched moral condition of the land was the product of both corrupt religion and perverted material prosperity. Rampant luxury and self-indulgence were clearly manifest ( Amos 1:6;  Amos 4:1;  Amos 5:10;  Amos 6:1;  Amos 8:4 ).

Exploitation of the poor occurred throughout the land ( Amos 2:6;  Amos 3:10;  Amos 4:1;  Amos 5:11;  Amos 8:4-6 ). Justice was distorted. The dynamism of personal religious experience gave way to the superficiality of institutional religion as demonstrated in the conflict between Amos and Amaziah, the priest of Bethel ( Amos 7:10 ). Amos' opposition to those moral and religious evils led him to emphasize the primary theme of the book: “let justice roll down like waters, and righteousness like an everlasting stream” ( Amos 5:24 RSV).

One may divide the book of Amos into three sections. Chapters one and two are a basic section, divided into subsections which begin with a common literary introduction ( Amos 1:3 ,Amos 1:3, 1:6 ,Amos 1:6, 1:9 ,Amos 1:9, 1:11 ,Amos 1:11, 1:13;  Amos 2:1 ,Amos 2:1, 2:4 ,Amos 2:4, 2:6 ). The second section of the book consists of judgment oracles directed against Israel ( Amos 3:1-6:14 ). The third section contains the visions of Amos (7-9), which may have been the earliest revelations through the prophet. The visions were central to his call experience. Aware of the awesome reality of human sin and divine judgment, these visions shaped his prophetic messages ( Amos 7:1-3 ,Amos 7:1-3, 7:4-6 ,Amos 7:4-6, 7:7-9;  Amos 8:1-3;  Amos 9:1-4 ).

The words of Amos address various issues, but the central theme stresses sin and judgment. Whether in addressing other nations, Israel, or Judah, the prophet condemned those who sin against a universal conscience ( Amos 1:1-2:3 ), the revealed law ( Amos 2:4-5 ), or God's redeeming love ( Amos 2:6-16 ). Amos challenged people to live by covenant standards and condemned them for their failure to reflect the covenant in daily life. He was concerned about people who “do not know how to do right” ( Amos 3:10 RSV). His word of judgment was severe for the “first ladies of Samaria” who encouraged the injustice and violence of their husbands “who oppress the poor, who crush the needy, who say to their husbands, Bring, that we may drink!'” (  Amos 4:1 RSV). Because of such injustice and the failure to bind authentic religious experience with a social conscience, Amos claimed that the nation was already dead. One could sing Israel's funeral lament: “Fallen, no more to rise, is the virgin Israel” (  Amos 5:1 RSV). For individuals who were superficially and confidently “at ease in Zion, and to those who feel secure on the mountain of Samaria” (  Amos 6:1 RSV), their only hope rested in the renewal of authentic religious experience leading to a life of justice and righteousness which overflow the land (  Amos 5:24 ). For those who rejected that way, only judgment remained: “prepare to meet your God, O Israel!” ( Amos 4:12 ).  2 . An ancestor of Jesus ( Luke 3:25 ).

Outline

I. The Sermons: God Confronts His People's Sin ( Amos 1:1-6:14 ).

A. God's Word is revealed in human words ( Amos 1:1-2 ).

B. God identifies and condemns all human sin ( Amos 1:3-2:16 ).

1. Acts against common human decency are sinful ( Amos 1:3-2:3 ).

2. The rejection of God's law by substituting one's own wisdom is sin ( Amos 2:4-5 ).

3. Rejecting God's love is sin ( Amos 2:6-16 ).

C. God condemns empty religion ( Amos 3:1-15 ).

1. The privilege of being loved by God brings responsibility ( Amos 3:1-2 ).

2. God reveals His purposes to His people ( Amos 3:3-8 ).

3. God uses historical agents in His judgment ( Amos 3:9-12 ).

4. Centers of empty religion and ill-gotten prosperity will all fall ( Amos 3:13-15 ).

D. God's love confronts His disobedient people in judgment ( Amos 4:1-13 ).

1. Insatiable desire leads to sin ( Amos 4:1-3 ).

2. Empty and meaningless worship is sin ( Amos 4:4-5 ).

3. Temporal judgment is intended to lead God's people to repentance ( Amos 4:6-11 ).

4. God's rebellious people face an ultimate confrontation with Him ( Amos 4:12-13 ).

E. God calls His people to practice justice and righteousness ( Amos 5:1-27 ).

1. God sees the end of His sinful people ( Amos 5:1-3 ).

2. God's rebellious people are invited to seek Him ( Amos 5:4-9 ,Amos 5:4-9, 5:14-15 ).

3. God's inescapable judgment is on His people ( Amos 5:10-13 ,Amos 5:10-13, 5:16-20 ).

4. Practical righteousness is God's ultimate demand of His people ( Amos 5:21-27 ).

F. False security in national strength leads to ultimate downfall ( Amos 6:1-14 ).

II. The Visions: Seeing God Properly Reveals Both His Judgment and His Mercy ( Amos 7:1-9:15 ).

A. God extends mercy in response to serious intercession ( Amos 7:1-6 ).

B. Ultimate confrontation with God can never be escaped ( Amos 7:7-9 ).

C. A proper view of God brings everything else into perspective ( Amos 7:10-17 ).

1. A false view of the nature of God's message leads to wrong decisions ( Amos 7:10-13 ).

2. A person transformed by a vision of God sees people and things as they really are ( Amos 7:14-17 ).

D. The final consequences of sin offers judgment without hope ( Amos 8:1-9:4 ).

1. An overripe, rotten religion is worthless ( Amos 8:1-3 ).

2. The empty observance of meaningless ritual leaves our morality unaffected ( Amos 8:4-6 ).

3. God's final judgment is a horrible sight ( Amos 8:7-9:4 ).

E. God's mercy can be seen beyond His judgment ( Amos 9:5-15 ).

1. God is Sovereign over all the universe ( Amos 9:5-6 ).

2. God's mercy still offers hope beyond temporal judgment ( Amos 9:7-10 ).

3. God's ultimate purpose of good for His people will be fulfilled ( Amos 9:11-15 ).

Roy L. Honeycutt

Hastings' Dictionary of the Bible [2]

AMOS

1. The man . Amos, the earliest of the prophets whose writings have come down to us, and the initiator of one of the greatest movements in spiritual history, was a herdsman, or small sheep-farmer, in Tekoa, a small town lying on the uplands some six miles south of Bethlehem. He combined two occupations. The sheep he reared produced a particularly fine kind of wool, the sale of which doubtless took him from one market to another. But he was also a ‘pincher of sycomores.’ The fruit of this tree was hastened in its ripening process by being bruised or pinched: and as the sycomore does not grow at so great a height as Tekoa, this subsidiary occupation would bring Amos into touch with other political and religious circles. The simple life of the uplands, the isolation from the dissipation of a wealthier civilization, the aloofness from all priestly or prophetic guilds, had doubtless much to do with the directness of his vision and speech, and with the spiritual independence which found in him so noble an utterance. While he was thus a native of the kingdom of Judah, his prophetic activity awoke in the kingdom of Israel. Of this awakening he gives a most vivid picture in the account of his interview with Amaziah, the priest of Bethel (  Amos 7:10-17 ). He had gone to Bethel to some great religious feast, which was also a business market. The direct call from God to testify against the unrighteousness of both kingdoms had probably come to him not long before; and amidst the throng at Bethel he proclaimed his vision of Jehovah standing with a plumb-line to measure the deflection of Israel, and prepared to punish the iniquity of the house of Jeroboam II. The northern kingdom had no pleasant memories of another prophet who had declared the judgment of God upon sin (  2 Kings 9:25 ff.); and Amaziah, the priest, thinking that Amos was one of a prophetic and official guild, contemptuously bade him begone to Judah, where he could prophesy for hire, (  Amos 7:12 ). The answer came flashing back. Amos disclaimed all connexion with the hireling prophets whose ‘word’ was dictated by the immediate political and personal interest. He was something better and more honest no prophet, neither a prophet’s son, but a herdsman and a dresser of sycomores, called by God to prophesy to Israel. Herein lies much of his distinctiveness. The earlier prophetic impulse which had been embodied in the prophetic guilds had become professional and insincere. Amos brought prophecy back again into the line of direct inspiration.

2. The time in which he lived .   Amos 1:1 may not be part of the original prophecy, but there is no reason to doubt its essential accuracy. Amos was prophesying in those years in which Uzziah and Jeroboam II. were reigning contemporaneously, b.c. 775 750. This date is of great importance, because few prophetic writings are so interpenetrated by the historical situation as those of Amos. For nearly 100 years prior to his time Israel had suffered severely from the attacks of Syria. She had lost the whole of her territory east of Jordan (  2 Kings 10:32 f.); she had been made like ‘dust in threshing’ (  2 Kings 13:7 ). But now Syria had more than enough to do to defend herself from the southward pressure of Assyria; and the result was that Israel once more began to be prosperous and to regain her lost territories. Under Jeroboam II. this prosperity reached its climax. The people revelled in it, giving no thought to any further danger. Even Assyria was not feared, because she was busy with the settlement of internal affairs, rebellion and pestilence. Amos, however, knew that the relaxation of pressure could be but temporary. He saw that the Assyrian would eventually push past Damascus down into Palestine, and bring in the day of account; and although he nowhere names Assyria as the agent of God’s anger, the references are unmistakable (  Amos 5:27 ,   Amos 6:7;   Amos 6:14 ,   Amos 7:17 ).

It is this careless prosperity with its accompanying unrighteousness and forgetfulness of God that is never out of the prophet’s thoughts. The book is short, but the picture of a time of moral anarchy is complete. The outward religious observances are kept up, and the temples are thronged with worshippers ( Amos 5:5 ,   Amos 9:1 ); tithes and voluntary offerings are duly paid (  Amos 4:4-5 ,   Amos 5:22 ). But religion has divorced itself from morality, the stated worship of God from reverence for the character of God (  Amos 2:8 ). The rich have their winter houses and their summer houses (  Amos 3:15 ), houses built of hewn stone (  Amos 5:11 ), and panelled with ivory (  Amos 3:15 ). They drink wine by the bowlful (  Amos 6:6 ), and the fines unjustly extorted from the defenceless are spent in the purchase of wine for the so-called religious feast (  Amos 2:8 ). Lazy, pampered women, ‘kine of Bashan,’ are foremost in this unholy oppression (  Amos 4:1 ). There is no such thing as justice; the very semblance of it is the oppression of the weak by the strong. The righteous are sold for silver, and the poor for a pair of shoes (  Amos 2:6 ); the houses of the great are stored with the spoils of robbery (  Amos 3:10 ); bribery and corruption, the besetting sins of the East, are rampant (  Amos 5:12 ). Commerce shares in the prevailing evil; weights are falsified and food is adulterated (  Amos 8:5-6 ). Immorality is open and shameless (  Amos 2:7 ). Small wonder that the prophet declares as the word of the Lord, ‘I hate, I despise your feasts, and I will take no delight in your solemn assemblies’ (  Amos 5:21 ). While the observances of religion are maintained, the soul of religion has fled. Those who are responsible for the evil condition of things ‘are not grieved for the affliction of Joseph’ (  Amos 6:6 ).

3. Contents of the book . The book is framed upon a definite plan, which is clearer in the opening section than in those which follow.

(i)  Amos 1:2 to   Amos 2:16 treats of the judgment upon the nations for their sins. Damascus, Gaza, Tyre, Edom, Ammon, Moab, Judah, and Israel are all passed under review. The assumption is that each people is subject to the dominion of Jehovah. Punishment will be visited upon each for the violation of some broad and universally recognized principle of humanity.

(ii) Chs. 3, 4, 5, three threatening discourses, each introduced by ‘Hear ye this word.’

(iii) 7 9:10, a series of five visions, interrupted in  Amos 7:10-17 by the account of Amaziah’s attempt to intimidate Amos. The visions are ( a ) the devouring locusts (  Amos 7:1-3 ); ( b ) the consuming fire (  Amos 7:4-6 ); ( c ) the plumb-line (  Amos 7:7-9 ); ( d ) the basket of summer fruit (  Amos 8:1-3 ); ( e ) the smitten sanctuary, and destruction of the worshippers (  Amos 9:1-10 ).

 Amos 9:11-15 is in striking contrast to the tone of the rest of the book. Instead of threatenings there are now promises. The line of David will be restored to its former splendour; the waste cities shall be built up; the settled agricultural life shall be resumed. This Epilogue is generally acknowledged to be a late addition to the prophecy. It contains no moral feature, no repentance, no new righteousness. It tells only of a people satisfied with vineyards and gardens. ‘These are legitimate hopes; but they are hopes of a generation of other conditions and of other deserts than the generation of Amos’ (G. A. Smith, Twelve Prophets , i. 195).

4. Theology of Amos . In his religions outlook Amos had many successors, but he had no forerunner. His originality is complete.

(i) His view of Jehovah . Hitherto Jehovah had been thought of as a Deity whose power over His own people was absolute, but who ceased to have influence when removed from certain geographical surroundings (  1 Kings 20:23 ). The existence of other gods had not been questioned even by the most pious of the Israelites; they denied only that these other gods had any claim over the life of the people of Jehovah. But Amos will not hear of the existence of other gods. Jehovah is the God of the whole earth. His supreme claim is righteousness, and where that is not conceded He will punish. He rules over Syria and Caphtor, Moab and Ammon, just as truly as over Israel or Judah (1, 2,   Amos 6:14 ,   Amos 9:7 ). Nature too is under His rule. Every natural calamity and scourge are traced to the direct exercise of His will. Amos therefore lays down a great philosophy of history. God is all-righteous. All events and all peoples are in His hands. Political and natural catastrophes have religious significance (  Amos 6:14 ).

(ii) The relationship of Jehovah to Israel . Amos, in common with his countrymen, considered the relation of Jehovah to Israel to be a special one. But while they had regarded it as an indissoluble relationship of privilege, a bond that could not be broken provided the stated sacrifices were maintained, Amos declared not only that it could be broken, but that the very existence of such a bond would lay Israel under heavier moral responsibilities than if she had been one of the Gentile nations (  Amos 3:2 ). As her opportunities had been greater, so too would her punishment for wasting them be proportionately severe. Jehovah’s first demands were morality and justice and kindliness, and any sacrificial system that removed the emphasis from these things and placed it on the observance of ritual was an abomination (  Amos 5:21-25 ).

(iii) The inevitable judgment . It is his certainty of the moral character of God that makes Amos so sure of the coming catastrophe. For the first time in Hebrew literature he uses the expression ‘the day of the Lord’ a phrase that may already have been current in a more genial and privileged sense to indicate the day that will utterly destroy the nations (  Amos 2:14-16 ,   Amos 3:12-15 ,   Amos 4:2-3;   Amos 4:13 ). With this broad view of history, a view from which the idea of special privilege is excluded, he sees in the northern power the instrument of Jehovah’s anger (  Amos 5:27 ,   Amos 6:14 ); a power that even in its self-aggrandisement is working out Jehovah’s purpose.

5. Style . It was the custom for many a century to accept the verdict of Jerome, that the prophet was rustic and unskilled in speech. That, however, is anything but the case. The arrangement of the book is clear; the Hebrew is pure; and the knowledge of the outside world is remarkable. The survey of the nations with which the prophecy opens is full of precise detail. Amos knows, too, that the Aramæans migrated from Kir, and the Philistines from Caphtor (  Amos 9:7 ); he has heard of the swellings of the Nile (  Amos 8:8 ,   Amos 9:5 ), and regards the fact with a curious dread. He has been a close observer of the social conditions in Israel. Much of his imagery is drawn from nature: earthquakes and the eclipse of the sun, the cedars and the oaks, the roaring of the lion, the snaring of birds, the bite of the viper; once only does he draw a comparison from shepherd life (  Amos 3:12 ).

6. Religious significance . Amos’ true significance in religious history is that with him prophecy breaks away on its true line, individual, direct, responsible to none save God. The word of the Lord had come to Amos and he could not but speak (  Amos 3:8 ). Such a cause produced an inevitable effect. In that direct vision of Jehovah, Amos learned the truths which he was the first to proclaim to the world: that Jehovah was the God of the whole earth; that the nations were in His keeping; that justice and righteousness were His great demands; that privilege, if it meant opportunity, meant likewise responsibility and liability to the doom of those who have seen and have not believed.

R. Bruce Taylor.

Fausset's Bible Dictionary [3]

("a burden".) Of Tekoah, in Judah, six miles S.E. of Bethlehem. A shepherd (probably owning flocks) and dresser of sycamore fig trees; specially called of the Lord to prophesy, though not educated in the prophets' schools ( Amos 1:1;  Amos 7:14-15). These personal notices occur only as connected with the discharge of his prophetic function; so entirely is self put in the shade by the inspired men of God, and God is made the one all-absorbing theme. Though of Judah, he exercised his ministry in the northern kingdom, Israel; not later than the 15th year of Uzziah of Judah, when Jeroboam II. (son of Joash) of Israel died (compare  1 Kings 14:23 with  1 Kings 15:1), in whose reign it is written he prophesied "two years before the earthquake"; compare  Zechariah 14:5. Allusions to the earthquake appear in  Amos 5:8;  Amos 6:11;  Amos 8:8;  Amos 9:1;  Amos 9:5.

The divine sign in his view confirmed his words, which were uttered before, and which now after the earthquake were committed to writing in an orderly summary. The natural world, being from and under the same God, shows a mysterious sympathy with the spiritual world; compare  Matthew 24:7;  Matthew 27:50-54. Probably Amos prophesied about the middle of Jeroboam's reign, when his conquests had been achieved ( Amos 6:13-14; compare  2 Kings 14:25-27), just before Assyria's first attack on Israel, for he does not definitely name that power:  Amos 1:5;  Amos 5:27 ( Hosea 10:6;  Hosea 11:5). The two forces from God acted simultaneously by His appointment, the invading hosts from without arresting Israel's attention for the prophet's message from God within the land, and the prophets showing the spiritual meaning of those invasions, as designed to lead Israel to repentance.

This accounts for the outburst of prophetic fire in Uzziah's and his successors' reigns. The golden calves, the forbidden representation of Jehovah, not Baal, were the object of worship in Jeroboam's reign, as being the great grandson of Jehu, who had purged out Baal worship, but retained the calves. Israel, as abounding in impostors, needed the more true prophets of God from Judah to warn her. Her prophets often fled to Judah from fear of her kings. Oppression, luxury, weariness of religious ordinances as interrupting worldly pursuits, were rife:  Amos 8:4-5;  Amos 3:15. The king's sanctuary and summer palace were at Bethel ( Amos 7:13); here Amos was opposed by Amaziah for his faithful reproofs, and informed against to Jeroboam. (See Amaziah .) Like the prophet in 1 Kings 13, Amos went up from Judah to Bethel to denounce the idol calf at the risk of his life.

Calf worship prevailed also at Dan, Gilgal, and Beersheba, in Judah ( Amos 4:4;  Amos 5:5;  Amos 8:14), blended with Jehovah's worship ( Amos 5:14;  Amos 5:21-26);  2 Kings 17:32-33, compare  Ezekiel 20:39.

The book is logically connected, and is divisible into four parts.  Amos 1:1 to  Amos 2:13; the sins of Syria, Philistia, Tyre, Edom, Ammon, Moab, the neighbors of Israel and Judah  Amos 2:4 to  Amos 6:14; Israel's own state and consequent punishment; the same coasts "from the entering in of Hamath," which Jeroboam has just recovered from Syria, shall be "afflicted," and the people carried into "captivity beyond Damascus" ( Amos 5:27).  Amos 7:1-9:10; Amos's visions of grasshoppers devouring the grass, and fire the land and deep, both removed by his intercession; the plumb line marking the buildings for destruction; Amaziah's interruption at Bethel, and foretold doom; the basket of summer fruits marking Israel's end by the year's end; the Lord standing upon the altar, and commanding the lintel to be smitten, symbolizing Israel's destruction as a kingdom, but individually not one righteous man shall perish.

 Amos 9:11-15; David's fallen tabernacle shall be raised, the people re-established in prosperity in their own land, no more to be pulled out, and the conversion of the pagan shall follow the establishment of the theocracy finally; compare  Amos 9:12 with  Acts 15:17. Reference to agricultural life and the phenomena of nature abounds, in consonance with his own former occupation, an undesigned propriety and mark of truth:  Amos 1:3;  Amos 2:13;  Amos 3:4-5;  Amos 4:2;  Amos 4:7;  Amos 4:9;  Amos 5:18-19;  Amos 6:12;  Amos 7:1;  Amos 9:3;  Amos 9:9;  Amos 9:13-14. The first six chapters are without figure; the last three symbolical, with the explanation subjoined. He assumes his readers' knowledge of the Pentateuch, and that the people's religious ritual (excepting the golden calves) accords with the Mosaic law, an incidental confirmation of the truth of the Pentateuch.

Stephen ( Acts 7:42) quotes  Amos 5:25-27; and James ( Acts 15:16) quotes  Amos 9:11. Philo, Josephus, the Talmud, Justin Martyr, the catalogues of Melito, Jerome, and the council of Laodicea, confirm the canonicity of Amos. His use of the names Αdonai (Lord) and God of hosts marks that Jehovah, Israel's covenant God, is universal Lord. Characteristic and peculiar phrases occur: "cleanness of teeth," i.e., want of bread ( Amos 4:6); "the excellency of Jacob" ( Amos 6:8;  Amos 8:7); "the high places of Isaac" ( Amos 7:9), "the house of Isaac" ( Amos 7:16); "he that createth the wind" ( Amos 4:13). Hosea, his contemporary, survived him a few years.

Bridgeway Bible Dictionary [4]

During the eighth century BC, there was widespread corruption in Israel and Judah. This stirred up opposition from men of God who condemned the people and announced God’s judgment upon them. Of the four prophets of this time whose writings have been preserved in the Bible, the earliest was almost certainly Amos. The others were Hosea, Isaiah and Micah.

Characteristics of the age

Amos prophesied during the reigns of Jeroboam II in Israel and Azariah (or Uzziah) in Judah ( Amos 1:1). These two kings between them expanded Israelite-Judean rule from Syria in the north to Egypt in the south, and from Philistia in the west to Ammon in the east ( 2 Kings 14:23-27;  2 Chronicles 26:1-15). With political stability and economic development, Israel and Judah entered an era of great prosperity. At the same time the religious and moral standards of society declined badly.

Previously, society had been built around the simple agricultural life. Now, with the rapid growth of commerce and trade, the merchants became the dominant people in society, and the farmers became the oppressed. City life developed, and with it came the social evils of corrupt government and commercial greed. Rapid prosperity for the few meant increased poverty for most. As the upper classes grew in wealth and power, they exploited the lower classes. Bribery and corruption flourished, even in the law courts, leaving the poor with no way to obtain justice.

As a shepherd-farmer who had to deal with ruthless merchants and corrupt officials, Amos knew how bad the situation was and he spoke out against it ( Amos 1:1;  Amos 7:14-15). He condemned the greed and luxury of the rich, for he knew that they had gained their wealth through cheating, oppression and injustice ( Amos 2:6-7;  Amos 3:10;  Amos 3:15;  Amos 5:10-12;  Amos 6:4-6;  Amos 8:4-6). Although they kept the religious festivals, all their religious activity was hateful to God so long as they persisted in social injustice ( Amos 5:21-24;  Amos 8:3;  Amos 8:10). Amos saw that the nation was heading for terrible judgment ( Amos 6:14;  Amos 7:8-9).

Amos’s message

By announcing God’s judgment on some of Israel’s neighbouring nations, Amos no doubt gained the enthusiastic attention of his hearers (1:1-2:3). He warned, however, that judgment was coming for Judah also (2:4-5), and particularly for Israel, the corrupt northern kingdom with whom Amos was mainly concerned (2:6-16).

As God’s prophet, Amos had a responsibility to announce whatever God told him (3:1-8). He did this fearlessly, condemning the corruption of Israel’s capital city Samaria (3:9-4:3) and the refusal of the people in general to heed God’s warnings (4:4-13). God demanded repentance (5:1-27), and warned that the nation’s corruption was leading it to certain destruction (6:1-14).

Three visions told Amos that God’s patience with the rebellious nation could not last indefinitely (7:1-9). A local priest, tired of Amos’s constant announcements of judgment, tried unsuccessfully to get rid of the troublesome preacher (7:10-17). Amos then revealed two further visions God had given him. The first emphasized that Israel was nearing its end (8:1-14), the second that there was no possibility of escape (9:1-10). But after the punishment of the captivity, God would restore the nation and bless its people again (9:11-15).

Watson's Biblical & Theological Dictionary [5]

the fourth of the minor prophets, who in his youth had been a herdsman in Tekoa, a small town about four leagues southward of Jerusalem. He was sent to the people of Samaria, to bring them back to God by repentance, and reformation of manners. Hence it is natural to suppose that he must have been born within the territories of Israel, and that he only retired to Tekoa, on being expelled from Bethel by Amaziah, the priest of the calves at Bethel. He frequently complains of the violence offered him by those who endeavoured to impose silence on him. He boldly inveighs against the crying sins of the Israelites, such as idolatry, oppression, wantonness, and obstinacy. Nor does he spare the sins of Judah, such as their carnal security, sensuality, and injustice. He utters frequent threatenings against them both, and predicts their ruin. It is observable in this prophecy, that, as it begins with denunciations of judgment and destruction against the Syrians, Philistines, Tyrians, and other enemies of the Jews, so it concludes with comfortable promises of the restoration of the tabernacle of David, and the establishment of the kingdom of Christ. Amos was called to the prophetic office in the time of Uzziah, king of Judah, and Jeroboam, the son of Joash, king of Israel.

Some writers, in adverting to the condition of Amos, have, with a minute affectation of criticism, pretended to discover a certain rudeness and vulgarity in his style; and even Jerom is of opinion that he is deficient in magnificence and sublimity. He applies to him the words which St. Paul speaks of himself, that he was rude in speech, though not in knowledge; and his authority, says Bishop Lowth, "has influenced many commentators to represent him as entirely rude, and void of elegance; whereas it requires but little attention to be convinced that he is not a whit behind the very chiefest of the prophets;" equal to the greatest in loftiness of sentiment, and scarcely inferior, to any in the splendour of his diction, and in the elegance of his composition. Mr. Locke has observed, that his comparisons are chiefly drawn from lions, and other animals, because he lived among, and was conversant with, such objects. But, indeed, the finest images and allusions, which adorn the poetical parts of Scripture, in general are drawn from scenes of nature, and from the grand objects that range in her walks; and true genius ever delights in considering these as the real sources of beauty and magnificence. The whole book of Amos is animated with a fine and masculine eloquence.

Easton's Bible Dictionary [6]

  • In 7:1-9:10 are recorded five prophetic visions. (a) The first two (7:1-6) refer to judgments against the guilty people. (b) The next two (7:7-9; 8:1-3) point out the ripeness of the people for the threatened judgements 7:10-17 consists of a conversation between the prophet and the priest of Bethel. (c) The fifth describes the overthrow and ruin of Israel (9:1-10); to which is added the promise of the restoration of the kingdom and its final glory in the Messiah's kingdom.

    The style is peculiar in the number of the allusions made to natural objects and to agricultural occupations. Other allusions show also that Amos was a student of the law as well as a "child of nature." These phrases are peculiar to him: "Cleanness of teeth" [i.e., want of bread] (4:6); "The excellency of Jacob" (6:8; 8:7); "The high places of Isaac" (7:9); "The house of Isaac" (7:16); "He that createth the wind" (4:13). Quoted,  Acts 7:42 .

    Copyright Statement These dictionary topics are from M.G. Easton M.A., DD Illustrated Bible Dictionary, Third Edition, published by Thomas Nelson, 1897. Public Domain.

    Bibliography Information Easton, Matthew George. Entry for 'Amos'. Easton's Bible Dictionary. https://www.studylight.org/dictionaries/eng/ebd/a/amos.html. 1897.

    • Morrish Bible Dictionary [7]

    One of the minor Prophets, a native of Tekoa in Judah, possibly the father of the prophet Isaiah. He told Amaziah, "I was no prophet, neither was I a prophet's son; but I was an herdsman and a gatherer of sycomore fruit: and the Lord took me as I followed the flock, and the Lord said to me, Go, prophesy unto my people Israel."  Amos 7:14,15 . His language indicates an acquaintance with things that would be familiar to one leading an agricultural life: cf.  Amos 2:13;  Amos 3:12;  Amos 4:9;  Amos 5:8;  Amos 6:12;  Amos 7:1,2 . He tells us that his prophecy was given in the days of Uzziah king of Judah and of Jeroboam II, son of Joash, king of Israel, two years before the earthquake; or at least began at that time.  Amos 1:1 . For about 25 years these two kings were contemporaneous: B.C. 810-785.

    American Tract Society Bible Dictionary [8]

    1. The fourth of the minor prophets, was a herdsman of Tekoah, a small town of Judah, about twelve miles south of Jerusalem. He prophesied, however, concerning Israel, at Bethel, in the days of Uzziah, king of Judah, and Jeroboam II, king of Israel, about B. C. 787, and was thus a contemporary of Hosea, Joel, and Isaiah. The first two chapters contain predictions against the surrounding nations, enemies of the people of God. But the ten tribes of Israel were the chief subjects of his prophecies. Their temporary prosperity under Jeroboam led to gross idolatry, injustice, and corruption; for which sins he denounces the judgments of God upon them: but he closes with cheering words of consolation. His holy boldness in reproving sin drew on him the wrath of the priests, who labored to procure his banishment,  Amos 7:10-17 . In regard to style, Amos takes a high rank among the prophets. He is full of imagery, concise, and yet simple and perspicuous.

    2. One of the ancestors of our Lord,  Luke 3:25 .

    People's Dictionary of the Bible [9]

    Amos ( Â'Mos ), Burden. 1. The third of the minor prophets was a shepherd of Tekoa, a small town of Judah. He prophesied concerning Israel, in the days of Uzziah, king of Judah, and Jeroboam the Second, king of Israel, about b.c. 790. The book of Amos takes a high rank among the writings of the prophets. The writer must have been a man of some education, as is evident from his observations relating to geography, history, and astronomy. He is full of fancy and imagery, concise, and yet simple and perspicuous.  Amos 1:1;  Amos 1:7;  Amos 1:10-15. 2. A son of Nahum, R. V., or Naum, A. V., of  Luke 3:25.

    Smith's Bible Dictionary [10]

    A'mos. (Burden). Native of Tekoa in Judah, about six miles south of Bethlehem, originally a shepherd and dresser of sycamore trees, who was called by God's Spirit to be a prophet, although not trained in any of the regular prophetic schools.  Amos 1:1;  Amos 7:14-15. He travelled from Judah into the northern kingdom of Israel or Ephraim, and there exercised his ministry, apparently not for any long time.

    (His date cannot be later than B.C. 808 for he lived in the reigns of Uzziah, king of Judah, and Jeroboam, king of Israel; but his ministry probably took place at an earlier date, perhaps about the middle of Jeroboam's reign. Nothing is known of the time or manner of his death. - Editor).

    Hawker's Poor Man's Concordance And Dictionary [11]

    A prophet of the Lord. See his prophecy. His name hath been sometimes spelt Omas, which signifies a burthen, or somewhat weighty. In allusion, perhaps, to the importance of his writings. But it is more generally spelt Amos, from Amatz, strong

    Cyclopedia of Biblical, Theological and Ecclesiastical Literature [12]

    (Heb., Amos', עָמוֹס , Bormne Sept. and New Test. Ἀμώς ), the name of two men.

    1. One of the twelve minor prophets, and a contemporary of Isaiah and Hosea. He was a native of Tekoah, about six miles south of Bethlehem, inhabited chiefly by shepherds, to which class he belonged, being also a dresser of sycamore trees, and not trained in any of the prophetical schools ( Amos 1:1;  Amos 7:14-15). Though some critics have supposed that he was a native of the kingdom of Israel, and took refuge in Tekoah when persecuted by Amaziah, yet a comparison of the passages  Amos 1:1;  Amos 7:14, with Amaziah's language,  Amos 7:12, leads us to believe that he was born and brought up in that place. The period during which he filled the prophetic office was of short duration, unless we suppose that he uttered other predictions which are not recorded. It is stated expressly that he prophesied in the days of Uzziah, king of Judah, and in the days of Jeroboam, the son of Joash, king of Israel, two years before the earthquake

    ( Amos 1:1). This earthquake, to which there is an allusion in  Zechariah 14:5, is represented by Josephus (Ant. 9, 10, 4) and some other Jewish writers as amark of the divine displeasure against Uzziah (in addition to his leprosy) for usurping the priest's office some time before his death. This agrees with the sacred narrative, which informs us that Jotham, his son, acted as regent during the remainder of his reign; for we must understand the accession spoken of in  2 Kings 15:33, when he was twenty-five years old, to refer to this association with his father. (See Jotham).

    As Uzziah and Jeroboam were contemporaries for about twenty-seven years (B.C. 808-782), the latter part of this period will mark the dant when Amos prophesied. This agrees with the intimation in  Amos 7:10, of the proximity of Jeroboam's death. Amos speaks of the conquests of this warlike king as completed (6, 13; comp.  2 Kings 14:25); on the other hand the Assyrians, who toward the end of his reign were approaching Palestine ( Hosea 10:6;  Hosea 11:5), do not seem as yet to have caused any alarm in the country. Amos predicts, indeed, that Israel and other neighboring nations will be punished by certain wild conquerors from the north ( Amos 1:5;  Amos 5:27;  Amos 6:14), but does not name them, as if they were still unknown or unheeded. (See Niemeyer, Charakt. D. Bibel, 5, 302 sq.)

    Book Of Amos — When Amos received his commission (B.C. 783), the kingdom of Israel, which had been "cut short" by Hazael ( 2 Kings 10:33) toward the close of Jehu's reign, was restored to its ancient limits and splendor by Jeroboam II ( 2 Kings 14:25). But the restoration of national prosperity was followed by the prevalence of luxury, licentiousness, and oppression, to an extent that again provoked the divine displeasure; and Amos was called from the sheepfolds to be the harbinger of the coming judgments. The poor were oppressed ( Amos 8:4), the ordinances of religion thought burdensome ( Amos 8:5), and idleness, luxury, and extravagance were general ( Amos 3:15). The source of these evils was idolatry, of course that of the golden calves, not of Baal, since Jehu's dynasty occupied the throne, though it seems probable from  2 Kings 13:6, which passage must refer to Jeroboam's reign, (See Benhadad Iii), that the rites even of Astarte were tolerated in Samaria, though not encouraged. Calf-worship was specially practiced at Bethel, where was a principal temple and summer palace for the king ( Amos 7:13; comp.  Amos 3:15), also at Gilgal, Dan, and Beersheba in Judah ( Amos 4:4;  Amos 5:5;  Amos 8:14), and was offensively united with the true worship of the Lord ( Amos 5:14;  Amos 5:21-23; comp.  2 Kings 17:33). Amos went to rebuke this at Bethel itself, but was compelled to return to Judah by the high-priest Amaziah, who procured from Jeroboam an order for his expulsion from the northern kingdom. Not that his commission was limited entirely to Israel. The thunder-storm (as Ruckert poetically expresses it) rolls over all the surrounding kingdoms, touches Judah in its progress, and at length settles upon Israel. Chapters 1;  Amos 2:1-5, form a solemn prelude to the main subject; nation after nation is summoned to judgment, in each instance with the striking idiomatical expression (similar to that in  Proverbs 30:15;  Proverbs 30:18;  Proverbs 30:21), "For three transgressions — and for four — I will not turn away the punishment thereof." Israel is then addressed in the same style, and in chap. in (after a brief rebuke of the twelve tribes collectively) its degenerate state is strikingly portrayed, and the denunciations of divine justice are intermingled, like repeated thunder- claps, to the end of chap. 6. The seventh and eighth chapters contain various symbolical visions, with a brief historical episode ( Amos 7:10 -

    17). In the ninth chapter the majesty of Jehovah and the terrors of his justice are set forth with a sublimity of diction which rivals and partly copies that of the royal Psalmist (comp.  Psalms 9:2-3, with Psalms 109, and  Psalms 9:6 with Psalms 104). Toward the close the scene brightens; and from the eleventh verse to the end the promises of the divine mercy and returning favor to the chosen race are exhibited in imagery of great beauty taken from rural life. The allusions in the writings of this prophet are numerous and varied; they refer to natural objects, as in 3, 4, 8;  Amos 4:7;  Amos 4:9;  Amos 5:8;  Amos 6:12;  Amos 9:3 : to historical events,  Amos 1:9;  Amos 1:11;  Amos 1:13;  Amos 2:1;  Amos 4:11;  Amos 5:26 : to agricultural or pastoral employments and occurrences,  Amos 1:3;  Amos 2:13;  Amos 3:5;  Amos 3:12;  Amos 4:2;  Amos 4:9;  Amos 5:19;  Amos 7:1;  Amos 9:9;  Amos 9:13;  Amos 9:15 : and to national institutions and customs,  Amos 2:8;  Amos 3:15;  Amos 4:4;  Amos 5:21;  Amos 6:4-6;  Amos 6:10;  Amos 8:5;  Amos 8:10;  Amos 8:14. The book presupposes a popular acquaintance with the Pentateuch (see Hengstenberg, Beitrage Zur Einleitung Ins Alte Testament, 1, 83-125), and implies that the ceremonies of religion, except where corrupted by Jeroboam I, were in accordance with the law of Moses. As the book is evidently not a series of detached prophecies, but logically and artistically connected in its several parts, it was probably written by Amos as we now have it after his return to Tekoah from his mission to Bethel (see Ewald, Propheten Des Alten Bundes, 1, 84 sq.) (Smith, s.v.).

    The canonicity of the book of Amos is amply supported both by Jewish and Christian authorities. Philo, Josephus, and the Talmud include it among the minor prophets. It is also in the catalogues of Melito, Jerome, and the 60th cation of the Council of Laodicea. Justin Martyr, in his Dialogue with Trypho ( § 22), quotes a considerable part of the fifth and sixth chapters, which he introduces by saying, "Hear how he speaks concerning these by Amos, one of the twelve." There are two quotations from it in the New Testament; the first (5:25, 26) by the proto-martyr Stephen,  Acts 7:42; the second (9:11) by the Apostle James,  Acts 15:16. (See, generally, Knobel, Prophet. 2, 147 sq.; Hitzig, Kl. Proph. p. 29; Carpzov, Introd. 3, 314 sq.; Eichhorn, Einleit. 4, 307 sq.; Jahn, II, 2, 401 sq.; Bertholdt, 4, 1611 sq.; Davidson, in Home's Introd. new ed. 2, 960 sq.).

    Special exegetical works on the book of Amos are the following, of which the most important are designated by an asterisk [*] prefixed: Ephraem Syrus, Explanatio (in Opp. 5:255); *Kimchi, Commentarius (in Hebr. ed. Minster, Basil. 1531, 8vo); Luther, Enarratio (in Opp. 3, 513); Brent, Commentarius (in Opp. 4); Ecolampadius, Adnotationes (Basil. 1535, fol.); Quinquaboreus, Notes (Par. 1556, 4to); Mercer, Commentarius (Genev. 1574, fol.; Giess. 1595, 4to); Danean, Commentarius (Genev. 1578, 8vo); Lively, Adnotationes (Lond. 1587, 8vo; also in the Critici Sacri, 3); Schade, Commentarius (Argent. 1588, 4to); Tarnovius, Commentarius (Lips. 1622, 4to); Benefield, Sermons (Lond. 1629, 3 vols. 4to); Hall, Exposition (Lond. 1661, 4to); Gerhard, Annotationes (Jen. 1663, 1676, 4to); *Van Toll, Vitlegginge (Ultraj. 1705, 4to); Michaelis, Exercitatio (Hal. 1736, 4to); Hase, Stilus Amosi (Hal. 1755, 4to); *Harenberg, Amos expositus (L. B. 1763, 4to); Uhland, Animadversiones (Tub. 1779,1780, 4to); *Dahl, Amos' ubers. u. erlaut. (Gott. 1795,;8vo); *Horsley, Notes (in Bib. Crit. 2, 391); *Justi, Amos ubers. u. erlaut. (Lpz. 1799, 8vo); Berg, Specimem (in Rosenmuller's Repertor. 2, 1 sq.); Swanborg, Amos illustr. (Ups. 1808 sq. 4to); *Vater, Amos ubers. u. erlut. (Hal. 1810; 4to; also with Latin title, ib. eod.); *Rosenmuller, Scholia (Lips. 1813, 8vo); Juynboll, De Amoso (L. B. 1828, 4to); Faber, Abweichungen d. Gr. Uebers. (in Eichhorn's Repertor. 6, 288 sq.); *Baur, Amos erklart (Lpz. 1847, 8vo); Ryan, Lectures (Lond. 1850, 12mo). (See Prophets (Minor).)

    2. The ninth in the maternal line of ascent from Christ, being the son of Nahum (or Johanan), and the father of Mattathiah ( Luke 3:25), B.C. cir. 400. His name perhaps would be more properly Anglicized AMOZ (See Amoz) , and in that case it would have the same derivation as under that article.

    the Hebrew prophet, is commemorated as a Christian saint in the Byzantine calendar on June 15.

    Kitto's Popular Cyclopedia of Biblial Literature [13]

    A´mos (borne), one of the twelve minor prophets and a contemporary of Isaiah and Hosea. He was a native of Tekoah, about six miles south of Bethlehem, inhabited chiefly by shepherds to which class he belonged, being also a dresser of sycamore-trees. The period during which he filled the prophetic office was of short duration, unless we suppose that he uttered other predictions which are not recorded. It is stated expressly that he prophesied in the days of Uzziah, king of Judah, and in the days of Jeroboam, the son of Joash, king of Israel, two years before the earthquake ( Amos 1:1). As Uzziah and Jeroboam were contemporaries for about fourteen years, from B.C. 798 to 784, the latter of these dates will mark the period when Amos prophesied.

    When Amos received his commission, the kingdom of Israel, which had been 'cut short' by Hazael ( 2 Kings 10:32) towards the close of Jehu's reign, was restored to its ancient limits and splendor by Jeroboam the Second ( 2 Kings 14:25). But the restoration of national prosperity was followed by the prevalence of luxury, licentiousness, and oppression, to an extent that again provoked the divine displeasure, and Amos was called from the sheep-folds to be the harbinger of the coming judgments. Not that his commission was limited entirely to Israel. The thunder-storm (as Ruckert poetically expresses it) rolls over all the surrounding kingdoms, touches Judah in its progress, and at length settles upon Israel. Amos 1;  Amos 2:1-5, form a solemn prelude to the main subject; nation after nation is summoned to judgment. Israel is then addressed in the same style, and in Amos 3 (after a brief rebuke of the twelve tribes collectively) its degenerate state is strikingly portrayed, and the denunciations of divine justice are intermingled, like repeated thunderclaps, to the end of Amos 6. The seventh and eighth chapters contain various symbolical visions, with a brief historical episode ( Amos 7:10-17). In Amos 9 the majesty of Jehovah and the terrors of his justice are set forth with a sublimity of diction which rivals and partly copies that of the royal Psalmist (comp.  Amos 9:2-3, with Psalms 109, and  Amos 9:6 with Psalms 104). Towards the close the scene brightens, and from the eleventh verse to the end the promises of the divine mercy and returning favor to the chosen race are exhibited in imagery of great beauty taken from rural life.

    The writings of this prophet afford clear evidence that the existing religious institutions both of Judah and Israel (with the exception of the corruptions introduced by Jeroboam) were framed according to the rules prescribed in the Pentateuch, a fact which furnishes a conclusive argument for the genuineness of the Mosaic records.

    The canonicity of the book of Amos is amply supported both by Jewish and Christian authorities. Philo, Josephus, and the Talmud include it among the minor prophets. It is also in the catalogues of Melito, Jerome, and the 60th canon of the Council of Laodicea. Justin Martyr, quotes a considerable part of Amos 5-6, which he introduces by saying,—'Hear how he speaks concerning these by Amos, one of the twelve.' There are two quotations from it in the New Testament: the first ( Amos 5:25-26) by the proto-martyr Stephen,  Acts 7:42; the second ( Amos 9:11) by the apostle James,  Acts 15:16.

    The Nuttall Encyclopedia [14]

    A poor shepherd of Tekoa, near Bethlehem, in Judah, who in the 8th century B.C. raised his voice in solitary protest against the iniquity of the northern kingdom of Israel, and denounced the judgment of God as Lord of Hosts upon one and all for their idolatry, which nothing could avert.

    References

    1. ↑ Amos from Holman Bible Dictionary
    2. ↑ Amos from Hastings' Dictionary of the Bible
    3. ↑ Amos from Fausset's Bible Dictionary
    4. ↑ Amos from Bridgeway Bible Dictionary
    5. ↑ Amos from Watson's Biblical & Theological Dictionary
    6. ↑ Amos from Easton's Bible Dictionary
    7. ↑ Amos from Morrish Bible Dictionary
    8. ↑ Amos from American Tract Society Bible Dictionary
    9. ↑ Amos from People's Dictionary of the Bible
    10. ↑ Amos from Smith's Bible Dictionary
    11. ↑ Amos from Hawker's Poor Man's Concordance And Dictionary
    12. ↑ Amos from Cyclopedia of Biblical, Theological and Ecclesiastical Literature
    13. ↑ Amos from Kitto's Popular Cyclopedia of Biblial Literature
    14. ↑ Amos from The Nuttall Encyclopedia
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