Chris Evangelista
Dr. Marion Taylor
WYB1008HF
24 January 2012

Inductive Study on the Book of Amos

Part 1: Table of Contents

Part 2: Analysis of the Book’s Structure
The majority of the book contains prophecy written in the form of Hebrew Poetry. This is shown by the poetic device graded numbers in the initial proclamation of judgement against the Judah, Israel, and its surrounding in the first two chapters: “For three transgressions of Damascus, and for four, I will not revoke the punishment” (Amos 1:3, ESV). Furthermore, this is seen in the numerous uses of the various forms of parallelism throughout the whole book. The content of these prophecies, as well as whom they are addressed to helps to distinguish the major sections of the book. Also, the various narrative interludes that the author includes help to frame the prophecies, and also aid in distinguishing the section.

The first major section of the prophecy contains judgements against the nations surrounding Judah and Israel. After an introductory note, judgement is proclaimed against Damascus, Gaza, Tyre, Edom, the Ammonites, and Moab. These judgements follow a particular pattern, opening with the graded numbers poetic device “For three transgressions of… and for four, I will not revoke the punishment”, followed by the transgression of the offending nation, and closing with the judgement that will be sent against it.

While Amos 1:3 to 2:3 contained judgements against surrounding nations, Amos 2:4 turns the attention to Judah and Israel. These two judgements (verses 4-5 for Judah and 6-16 for Israel) follow the same poetic patterns of the earlier judgements against the surrounding nations. And so, they really ought to have been included in the previous division. However, as the shift is made to these two nations consisting of the people of God, I felt it deserved its own category. Nonetheless, what is clearly being shown in the first two chapters of Amos is that that there is no distinction between Judah, Israel, and its surrounding nations. They have succumbed to sin just as much as the evil nations surrounding them, and are just as deserving of punishment. This is reminiscent of a theme that was seen in the Book of Judges, the “Canaanization of Israel”. Although the people of Israel were supposed to transform the land of promise, they actually were themselves transformed by the land as a result of their apostasy from Yahweh.

Indeed, for that reason, not only does Israel deserve punishment as much as the surrounding nations, it will receive more. This is announced in the third major section, from Amos 3:1 to 4:13. This section is distinguished by the author’s narrative interlude in 3:1, “Hear this word that the Lord has spoken against you, O people of Israel, against the whole family that I brought up out of the land of Egypt” (ESV), which is different from the previous “Thus says the Lord” interludes that separated the previous pronouncements. Furthermore, the poetic structures change in the following judgements from being started by the graded number poetic device to just various forms of parallelisms. This section contains warnings against Israel.

The fourth major section, Amos 5:1 to 5:15, is also distinguished by the author’s interlude in which he first laments over their judgement, and then announces several ways for them to live: “Seek good, and not evil, that you may live; and so the Lord, the God of hosts, will be with you, as you have said” (Amos 5:14, ESV). This hopeful section is short lived, however, as Amos 5:16 begin a new section of judgement that ends in 6:18. This section contain several subsections, following the initial pronouncement of judgement in 5:16-17, Amos 5:18 to 6:7 contain three woes directed to what seems to be the nobility and religious elite of Israel. Those who “desire the day of the Lord” (5:18), who are “at ease in Zion” (6:1), and who “lie in beds of ivory” (6:4). The section closes with a pronouncement of God’s punishment against them.

The sixth section of the book, the whole of chapter 7, turns its attention on the prophet Amos, who begins by attempting to intercede for the people of Israel, but who is then accused by these same people. Verses 1-6 alternates between Amos describing the destructive judgement that the Lord plans to deliver upon Israel, followed by Amos pleading for the Lord not to go through with that judgement, and then by the Lord relenting. Finally, the Lord shows Amos that he will be setting up a standard – a plumb line – in the midst of Israel, a standard which apparently the people will not be able to live up to. Indeed this is shown immediately as a short narrative sequence shows officials turning against Amos. To this, God makes the pronouncement “Israel shall surely go into exile from its land” (Amos 7:17, ESV).

This makes way for the next section, Amos 8:1 to 9:10, which declares that the end is nearing for the kingdom, and Israel will soon be destroyed. This prophetic section is marked by much poetry in the form of parallelism. It is not all bad, however, as the prophecy ends on a hopeful tone in the last section (separated for content, though part of the same poetry/prophecy) from Amos 9:11 to 9:15. This final section promises that a remnant shall remain and be restored to the land.

Part 3: Theme of the Book
The overwhelming theme of the book of Amos is the apostasy of the people of Israel and the coming judgement that will result from it. As already mentioned above, the book opens with a pronouncement against surrounding nations which, because of its poetic structure, indicates that at least part of Israel’s offence is how much it had become like the apostate nations around it. The further warnings against Israel in the third and fifth sections of the book, and even the fourth section which describe how one might “live” through the coming calamity, continue to build the case against Israel.

In terms of what Israel has done to deserve this punishment, the third section indicates that by and large, Israel has been oppressing the marginalized of society (Amos 3:9 & 4:1). This is made worse by their hypocrisy in continuing their religious service and sacrifices to God: “Offer a sacrifice of thanksgiving of that which is leavened, and proclaim freewill offerings, publish them; for so you love to do, O people of Israel!” (Amos 4:5, ESV). Most clear, however, is that these two sinful acts are symptoms of Israel’s true problem: their growing distance from the Lord. This is shown by the fifth section which declares how the people might live through the calamity: “Seek the Lord and live” (Amos 5:6).

As if these prophetic pronouncements were not enough, a short narrative section goes on to illustrate further how bad the people of Israel have become. In Amos 7, despite successfully interceding for Israel, Amos is accused of conspiring against the nation. To this, the Lord responds: “You say, ‘Do not prophesy against Israel, and do not preach against the house of Isaac.’” (Amos 7:16, ESV). This is then followed by the final judgement that the Lord pronounces against Israel.

Part 4: General Observations and Theological Insights
Despite the clear pronouncement of judgement against the clearly shown apostasy and evil of Israel, glimmers of hope can be seen in the book. Though the images of punishment and destruction that abound throughout Amos seem terrifyingly finite, the Lord does not forget his promise, and what the perpetuation of the people of Israel means to that. It is first seen in the “Seek the Lord” passages of Amos 5, where the possibility of surviving the judgement is shown. It is further seen in Amos’ attempt to intercede for the people of Israel, attempts to which the Lord relents, until Amos is accused of conspiracy. Most powerfully, though, is the prophecy of a remnant that will survive. It truly shows that while all is lost, it is not lost for all.

Another theological theme that can be discerned from this scripture is God’s concern for the oppressed and marginalized, and the inherent connection between that and the people’s apostasy. It would seem that the book of Amos is teaching that a sure sign of turning away from the Lord is the neglect of those of society who are most in need.

Part 5: Ideas for Preaching or Teaching
If I were to preach or teach through the book of Amos, I would likely do so thematically, rather than going through the book verse-by-verse. Although that kind of exegetical work can be accomplished, doing so would require going through large sections of text and would be quite time consuming. Rather, a “biblical theology” approach of looking at the large theological themes (as outlined above, and whatever else can be drawn out by even closer study of the book) would be preferable.

Additionally, it would surely be an excellent book from which to teach about social justice and how it is connected to the Gospel and to right Christian conduct, indeed as it says in James 1:27, “Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.” (ESV)