An Examination of Amos 1

by Ryan Genereaux | Apr 3, 2025 | Blog, Paper | 212 comments

This paper was originally written for a class called “The Bible as Christian Scripture” for my Masters of Pastoral Theology in July 2023.

Historical Context

The Book of Amos was written during the time of the prophets, which lasted from the eight century BCE to the fifth century BCE (Strauss, 131) by a man named Amos, who was a shepherd from the village of Tekoa. Tekoa was a village about ten kilometers south of Jerusalem in the Kingdom of Judah (Green, 223), and was close enough to visit the Temple for feast days and sabbaths, but far enough away to not be influenced by the political events that took place there (Smith, 202).

Although he was a shepherd, the text suggests by using a word not found often in the Hebrew Bible that he may have a been a person of higher status in charge of managing a group of shepherds, possibly for a wealthy family or the government (Smith, 224). As a prophet, Amos was God’s spokesperson, and his primary purpose was to announce God’s message to the people, which was that they need to be faithful to the covenant (Strauss, 127).

Amos writes that he prophesied in the days of King Uzziah of Judah and King Jeroboam of Israel. There is debate that Amos is Isaiah’s father, but it is more widely held that it was another man by the same name (Sanford and Green, 459).

During the time of Amos, Israel’s military and political strength was a source of pride and resulted in feelings of smugness among the wealthy elites, which became a stumbling block to receiving Amos’ prophetic warnings. The idea that a nation as strong and prosperous as Israel, especially compared to their neighbours Syria and Assyria, would be sent into exile was a wild idea (Smith, 200).

Even though those at the top of the social order in Israel and Judah were experiencing peace and prosperity, the common folk did not experience this. They were oppressed by those at the top through taxes, fines, and interest that lead to debt slavery and loss of their inheritance (Green, 224). Amos was not preaching for a political or economic revolution, but he was announcing a judgement from God on Israel, with a call for spiritual transformation that would in turn influence the economic, social, and religious behaviours of society. Society had turned from principles of justice and care for the week to being selfish and aggressive.

Literary Context

Amos is a collection of visions, speeches, and sayings, and is the earliest of the Old Testament books that contains the messages of a single prophet. It was preserved in ancient times as part of the “Book of the Twelve” (Freedman, 169). It is found in the minor prophets within the protestant canon, not because of its importance, but because of its length (Strauss, 126). Many of the prophetic books are poetic, using metaphoric and exaggerated language to have a stronger effect (Strauss, 127). Amos uses many literary devices, such as irony, wordplays, and poetic justice, to give more punch to his words (Smith, 204).

Amos has four major sections, and within the two chapters examined here, there are two sections. The first is the “curses against the nations”, which can be found in 1:3-2:8, then the “oracle of judgement against Israel” found in 2:9-6:14 (Green, 227)

Chapters one and two contain one unified unit that has seven highly stylized oracles of judgement against Israel’s neighbours, finishing off with Judah and Israel. Unlike the general accusations that are put against Israel’s neighbours, Israel’s seven offenses are listed in detail as violation of their covenant traditions. Because of their close relationship with God, their punishment will be more severe (Freedman, 171).

Close Reading

Within Amos there is significant repetition of the phrase “This is what the Lord Says” to start a section about a nation (Amos 1:3, 1:6, 1:9, 1:11, 1:13, 2:1, 2:4, 2:6) and ends with “says the Lord” (Amos 1:5, 1:8, 1:15, 2:3, 2:16). This is used to show authority that both the prophet and his message is from Yahweh, and this technique can often be found in other books with similar genres within the Bible (Green, 237).

The idea of God sending down fire that will cause destruction is repeated (1:4, 1:7, 1:10, 1:12, 1:14, 2:2, 2:5). Fire is often used for divine judgment within the Old Testament, like in Sodom and Gomorrah. Aaron’s sons are consumed by fire when they do not follow the ritualistic rules in Leviticus 10:2. God also chose fire and his main way to appear in theophanies. (Freedman, 951).

The earthquake mentioned was a literal and historic event that was so significant that it doesn’t receive any other description, leading to the idea that it was very destructive and familiar to the original readers. Earthquakes were also seen elsewhere in the prophets, like in Isaiah, as a symbol of divine activity (Freedman, 762). This event’s lasting impact is mentioned in two other books, in Zechariah 14:5 and 2 Chronicles 26:16-21 (NET Bible Second Edition, note sn6 on Amos 1:1). The earthquake would have been seen as an omen or a signal of coming judgement which would lead to the prophetic authority of Amos (Smith, 2023).

Message

The Book of Amos never states the purpose for writing down the prophesies that Amos spoke, but some things become clear once context is considered. Amos wanted the people of Israel to rethink their theology and change their view that because their special relationship that made them sacred, untouchable, and indestructible (Smith, 205). God doesn’t just defend his chosen people, he defends all who are defenseless, abused, and without hope. In both war and peace, they need to examine the way that their nation, society, and culture treats fellow human beings, not only as a whole, but as individuals (Green, 244). If people who treat others with injustice and violence do not restore their relationship with God, they will continue as sinful people and God’s continued blessing will end (Smith, 208).

The earthquake is a powerful reminder that God does what he says he will do. God is patient in not bringing his judgment immediately on the people, but eventually the land moves up and down like the Nile (Amos 8:8). God isn’t just a God who saves you from superior armies, he is also a God who controls every aspect of the world, able to send both rain and fire (Smith, 226-227).

God uses common people. Many start out like Amos, but then God chooses to show his power through them (Smith, 227). Although one could find modern parallels to the specific sins of modern foreign nations, Amos is not meant for modern application to geopolitics. It contains broad principles that can guide to see if we are becoming like the nations. (Smith, 238).