Introduction, 1
1:1 The following is a record of what Amos prophesied. He was one of the herdsmen from Tekoa. These prophecies about Israel were revealed to him during the time of King Uzziah of Judah and King Jeroboam son of Joash of Israel, two years before the earthquake.
The words of Amos – ‘He was a native of Tekoa (1:1; cf. 2 Sam 14:2 2 Chron 11:6), situated about 16 km S of Jerusalem. The surrounding countryside yielded pasture for the flocks, to tend which was part of Amos’ calling (1:1). In addition, he was a fig farmer (Trees, Sycomore; 7:14). The significance of this information is that Amos had no background in prophetic activity: he had not previously considered himself a prophet, nor was he trained in the prophetic schools (7:14f.). We know from 1:1 that he lived during the reigns of Uzziah, king of Judah (779-740 BC) and Jeroboam II, king of Samaria (783-743 BC). Uzziah and Jeroboam II reigned concurrently for 36 years (779-743).’ (NBD) The key thing about Amos, then, was his ordinariness. How many other instances are there of ordinary people being called to extraordinary tasks? Think of the disciples; in, of Christ himself (Isa 53). Think of those Christians who have achieved much for the kingdom of God with formal training or recognition.
The earthquake – The same event seems to be recalled in Zec 14:5. Josephus also refers to it, Josephus, and relates it to Uzziah’s sin in acting as a priest. (2 Chron 26:16)
God Will Judge the Surrounding Nations, 2-15
1:2 Amos said:
“The LORD comes roaring out of Zion;
from Jerusalem he comes bellowing!
The shepherds’ pastures wilt;
the summit of Carmel withers.”
“The Lord roars…” – This expression also occurs in Joe 3:16, suggesting that Amos was this phrase from the earlier prophet as a starting-point for his own work.
‘Like a good open-air preacher, Amos gathers hearers by telling them what would arouse their enthusiasm – the judgment about to fall on hated foes. Imperceptibly, however, he moves their attention from pagan nations (e.g. Damascus in 1:3) to ‘cousin’ nations (e.g. Edom in 1:11; cf. Gn. 36:1), then to the ‘sister’ nation Judah (2:4), and finally the crowd finds itself listening to its own condemnation (2:6). Though judgment is pronounced throughout in parallel terms (sending ‘fire’), the ground of judgment changes. The nations around are brought to trial for ‘crimes against humanity’ (1:3, 6, 9, 11, 13; 2:1), things conscience should have warned them not to do; but Judah (2:4) and Israel (2:11-12) are judged for abandoning revealed truth. The cardinal sin of the LORD’s people is to depart from the LORD’s word. Their cardinal virtue is obedience to revelation.’ (NBC)
1:3 This is what the LORD says:
“Because Damascus has committed three crimes—
make that four!—I will not revoke my
decree of judgment.
They ripped through Gilead like threshing sledges with iron teeth.
“For three sins…even for four” – ‘The numerical idiom, three … four, here and throughout this series of oracles (cf. Ps 62:11 Pr 30:15, etc.) basically suggests that three transgressions would have been sufficient for divine judgment to fall, but the fourth transgression puts the matter beyond doubt. It suggests the patience of a God who waits beyond the point where action is merited, who longs for repentance and leaves space for it (Gn. 15:16; 2 Pet. 3:8f), who never acts without evidence (Gn. 18:21) but in whose eyes there are the ‘fourth sins’ which are truly intolerable to him so that, when they are committed he will not turn back his wrath (lit. ‘turn it back’, cf. Nu 23:20 Isa 14:27).’
“She threshed Gilead” – ‘The Syrians (Arameans) of Damascus literally threshed and mangled the bodies of prisoners under heavily studded threshing sledges.’ (Ryrie)
This barbarity in war was the ‘fourth’ sin of Damascus, which the Lord would not overlook.
1:4 So I will set Hazael’s house on fire;
fire will consume Ben Hadad’s fortresses.
1:5 I will break the bar on the gate of Damascus.
I will remove the ruler from Wicked Valley,
the one who holds the royal scepter from Beth Eden.
The people of Aram will be deported to Kir.”
The LORD has spoken!
1:6 This is what the LORD says:
“Because Gaza has committed three crimes—
make that four!—I will not revoke my decree of judgment.
They deported a whole community and sold them to Edom.
Gaza – ‘They were so obsessed with the profit motive that no other consideration mattered – no plea of age or sex, of child for parent or parent for child. The saleable were sold; market forces alone mattered, to the exclusion of humanity.’ (Motyer, NBC, who adds, ‘No word could be more timely than this of Amos for our present generation.’) The ‘fourth sin’ here is, then, using people as mere commodities.
1:7 So I will set Gaza’s city wall on fire;
fire will consume her fortresses.
1:8 I will remove the ruler from Ashdod,
the one who holds the royal scepter from Ashkelon.
I will strike Ekron with my hand;
the rest of the Philistines will also die.”
The sovereign LORD has spoken!
1:9 This is what the LORD says:
“Because Tyre has committed three crimes—
make that four!—I will not revoke my decree of judgment.
They sold a whole community to Edom;
they failed to observe a treaty of brotherhood.
Tyre – The sin here is described in similar terms to that of Gaza, but with the added comment that the Tyrians had committed breaches of covenant. Failure to honour solemn undertakings is a ‘fourth sin’, which the Lord will not overlook.
1:10 So I will set fire to Tyre’s city wall;
fire will consume her fortresses.”
1:11 This is what the LORD says:
“Because Edom has committed three crimes—
make that four!—I will not revoke my decree of judgment.
He chased his brother with a sword;
he wiped out his allies.
In his anger he tore them apart without stopping to rest;
in his fury he relentlessly attacked them.
The ‘fourth sin’ of Edom was a ceaseless hostility against neighbouring states. ‘Historically, the bitterness between Esau and Jacob reached back to the original brothers (Gn. 27:41). In Nu. 20:14ff. hostility became open and a pattern for the future was established. Saul found it necessary to go to war; (1 Sam 14:47) David conquered and annexed Edom – the only king to do so. (2 Sam 8:14) Solomon faced rebellion from Edom (1 Kings 11:14ff:,25???) as did Jehoram a century later. (2 Kings 8:20) Fifty years on, Amaziah was fighting Edom.’ (2 Kings 14:7,10) (NBC)
1:12 So I will set Teman on fire;
fire will consume Bozrah’s fortresses.”
1:13 This is what the LORD says:
“Because the Ammonites have committed three crimes—
make that four!—I will not revoke my decree of judgment.
They ripped open Gilead’s pregnant women
so they could expand their territory.
The ‘fourth sin’ of Ammon was inhuman brutality meted out against those who most needed mercy (pregnant women and their unborn children).
1:14 So I will set fire to Rabbah’s city wall;
fire will consume her fortresses.
War cries will be heard on the day of battle;
a strong gale will blow on the day of the windstorm.
1:15 Ammon’s king will be deported;
he and his officials will be carried off together.”
The LORD has spoken!
'One of the most significant texts for ethics today is the oracles of Amos against the nations (1:3–2:3), which have resonances with the Geneva Conventions, condemning a variety of inhumane actions that are, at least by modern standards, war crimes. Among the crimes Amos denounces is the capture and enslavement of others through war (1:6–7). Although the Bible is hardly monolithic, it contains voices that condemn crimes against humanity, including the mistreatment and imprisonment of individuals in times of war.'
(Matthew R. Schlimm, Dictionary of Scripture and Ethics, art. 'Prisoners of War')[/su_spoiler]