Book of Amos

The book of Amos contains the messages of the prophet Amos. He was one of the twelve minor prophets in the Hebrew Old Testament. These prophets are called “minor” because their books are short, not because their messages are less important.

Amos gives one of the Bible’s strongest warnings about God’s judgment against injustice, oppression, and religious hypocrisy. Religious hypocrisy means pretending to honor God while living in ways that disobey him.

The book mainly contains messages that Amos preached at Bethel. Bethel was an important place of worship for the kings and people of the northern kingdom of Israel. Amos preached there during the eighth century BC, about 800 years before the birth of Jesus Christ.

Who Wrote the Book of Amos?

When and Where Was the Book of Amos Written? Who Was It Written for?

What Was the Background of the Book of Amos?

What Is the Content of the Book of Amos?

Why Is the Book of Amos Important?

Amos was undoubtedly the preacher of the messages, or oracles, in the book. He was a herdsman and a farmer who cared for fig trees. He came from Tekoa, a village south of Jerusalem.

God gave Amos a vision of judgment against Israel. Amos then traveled north to Bethel, near the border between Judah and Israel, to deliver God’s messages.

Everything we know about Amos comes from three sources:

the book’s opening statement (Amos 1:1–2),

a section that describes events from his life (Amos 7:10–14), and

what we can learn from the style and content of the rest of the book.

Did Amos write down his own prophecies? Scholars have raised many questions about who wrote the book of Amos. However, there is no strong reason to think that someone else wrote it.

Some scholars suggest that people passed Amos’s messages on by word of mouth for many years before someone wrote them in their final form. However, the Hebrew text is in better condition than we would expect after such a long period of oral transmission. The book also contains many statements in the first person and uses strong, lively language. This evidence suggests that Amos himself wrote down much of his prophecy soon after he spoke it at Bethel.

One possible view is that Amos collected the visions before he began his ministry in the northern kingdom of Israel (Amos 7:1–9; 8:1–3; 9:1–4). He may then have written the spoken messages, or oracles, after his ministry began (Amos 1–6). . Another possibility is that someone joined the two sections into one book much later, during or after the Babylonian exile. Some passages may also have been added at that time.

However, this proposal is uncertain. Other prophetic books, such as Ezekiel and Jeremiah, also contain both spoken messages and visions. Scholars have not generally divided those books on this basis. The evidence within Amos does not require such a division either.

The two sections also share similar concerns. In both the visions (Amos 7:1–3) and the oracles (5:1–7), Amos acts as an intercessor, someone who pleads with God on behalf of Israel.

The opening statement of the book says that Amos prophesied during the reigns of Uzziah, king of Judah, and Jeroboam II, king of Israel (Amos 1:1). This places his ministry sometime between 792 and 740 BC. His message fits what is known about conditions in Israel during that period. However, it is difficult to identify the exact years when his ministry began and ended.

Amos received his vision "two years before the earthquake" (1:1). Another biblical passage probably refers to the same earthquake and says that it happened during the reign of King Uzziah of Judah (Zechariah 14:5). Excavations at Hazor may also show evidence of an earthquake around 760 BC.

Amos also refers to a solar eclipse as a sign of coming judgment (Amos 8:9). Scholars have identified an eclipse that occurred around 763 BC as a possible background for this passage.

After Uzziah developed a serious skin disease, he lived apart from others. His son then helped govern Judah with him (2 Chronicles 26:21). For this reason, Amos’s reference to Uzziah as king (Amos 1:1) may suggest that Amos’s ministry took place no later than about 760 BC.

After Amos gave his prophecies, disaster came upon Israel through the Assyrian king Tiglath-pileser III, who ruled from 745 to 727 BC. Amos warned that Israel would go into captivity, but he did not name Assyria as the nation that would capture Israel. He only said that the people would be taken to a land east of Damascus (Amos 5:27).

Amos may not have been thinking specifically about the growing power of Assyria. Instead, he may have been warning about the certain results of Israel’s idolatry and hypocrisy.

Based on the available evidence, Amos probably began his prophetic ministry at Bethel around 760 BC. This was near the middle of the period when Uzziah ruled Judah and Jeroboam II ruled Israel. We do not know how long Amos’s ministry lasted. It may have continued for only a few months.

Amos had been caring for his flocks in the hills of Judah, south of Jerusalem. Then God told him, “Go, prophesy to My people Israel” (Amos 7:15). Amos may have already known the more developed cities of the northern kingdom. He may have traveled there before to sell wool or fruit. It is also possible that he became deeply aware of the false worship and social injustice there after God called him to prophesy.

His writings show both his rural background in Judah and his direct knowledge of life in the northern kingdom of Israel. Most of his prophecies were directed against Israel. However, he also condemned Judah’s sin and said that Jerusalem, its capital city, would be destroyed by fire (Amos 2:4–5).

Several passages speak directly to the people of Samaria, the capital of Israel (Amos 4:1, 11; 6:1). Amos may have traveled there from Bethel. He may also have learned about the city’s wealth from people who lived there. Another possibility is that he spoke to people from Samaria when they came to worship at Bethel.

The eighth century BC was an important time in the history of Israel and Judah. Both kingdoms had become very prosperous. They had not known such wealth since the time of Solomon.

However, both kingdoms were becoming weaker because their people were turning away from God. Their societies were also becoming less fair. A new wealthy class gained more and more wealth, while poor people became even poorer.

In 803 BC, the Assyrian king Adad-nirari III conquered Damascus in Syria. This weakened one of Israel’s main enemies. Israel was then able to regain territory under King Joash (2 Kings 13:25). For a time, Assyria also reduced its military activity in the west. Israel and Judah entered a period with less warfare. This allowed both kingdoms to give more attention to matters within their own borders.

Joash’s son, Jeroboam II, became king of Israel in 793 BC and ruled until 753 BC. Uzziah ruled Judah from 792 to 740 BC. During the reigns of these two kings, Israel and Judah controlled almost as much land as Solomon’s kingdom had controlled. Their wealth increased because trade expanded and because they gained goods from conquered lands.

Archaeological discoveries show that Israel and Judah had active industries. For example, Debir had an important dye-making industry. Excavations at Samaria have also uncovered many ivory decorations. These findings support Amos’s description of the wealthy people in the capital city (Amos 6:4). Samaria was protected by a very thick double wall. A large palace, probably built for King Jeroboam II, stood above the city. The palace also had a strong tower.

However, the wealth and success of this period hid serious problems within the nation. Many wealthy people treated the poor unfairly. This weakened the unity of the nation and broke God’s laws. Amos condemned this harsh treatment of the poor. He warned that God would punish the people for disobeying his commands (Amos 5:11–13; 8:4–10).

The nation of Israel was guilty of more than social sins against its covenant with God. The people were also adopting the religious practices of the Canaanites.

Archaeologists found many ostraca in a palace storehouse at Samaria. Ostraca are broken pieces of pottery that people used for short written messages, such as letters and receipts. Many of these pieces contain Hebrew names that include the name Baal. Baal was a major god in the Canaanite religion. The Canaanites connected him with fertility and worshiped him as a god. The Israelites, however, regarded Baal as a false god.

Although the nation was slowly becoming weaker, many people remained falsely confident. Amos met people who looked forward to the day of the Lord (Amos 5:18). They believed it would bring them hope and rescue. Amos corrected this misunderstanding. He warned that the day of the Lord would bring God’s judgment on sinners.

A more immediate judgment was also approaching. Assyria was becoming powerful again and was expanding its territory. Under Tiglath-pileser III, who ruled from 745 to 727 BC, Assyria regained its place as the leading power in the region.

Later, the Assyrian king Shalmaneser V attacked Israel. Samaria, the capital of Israel, fell to the Assyrians in 722 BC. As the Assyrian army entered Israel, many people who had ignored Amos’s message may have realized that God had sent a prophet to warn them. Assyria’s attack showed that God was judging Israel for its sins.

The prophet introduces himself as a shepherd. This may suggest that he wants to keep not only sheep, but also people, from going astray.

This section begins by showing God’s great power. God acts in history to judge the nations (Amos 1:2).

Judgment on Surrounding Nations (1:3–2:3)

The prophet first speaks against Damascus. He then announces judgment on other nations, moving step by step closer to Israel. The people of Israel may have welcomed God’s judgment on their enemies. Then Amos shocks them by accusing Israel of similar sins.

Damascus was the capital of Syria, northeast of Israel. It was also the center of Syrian power. During the reign of King Hazael of Damascus, from 842 to 806 BC, Syria repeatedly attacked Israel. These attacks greatly weakened Israel (2 Kings 10:32–33; 13:3–5, 22–24).

When the Syrian army entered Gilead, it nearly destroyed Israel’s army. The Bible compares this destruction to dust on a threshing floor (2 Kings 13:7). Amos uses a similar picture when he says that Syria threshed Gilead with "sledges of iron" (Amos 1:3). This means that Syria treated the people of Gilead with extreme cruelty.

Amos also says that Syria would be destroyed and that its people would be taken to Kir. Amos understood Kir to be the place where the Syrians had come from (Amos 9:7). This prophecy was later fulfilled when the Assyrians captured Damascus and sent its people to Kir (2 Kings 16:9).

Amos next spoke against Gaza, a Philistine city in southwest Palestine. Gaza probably represents all the Philistines because Amos also names three of their other four major cities (Amos 1:8). The fifth city, Gath, had already been conquered by Hazael (2 Kings 12:17). Amos condemned the Philistines for raiding Israel’s border. During this attack, they captured many people and sold them into slavery (Amos 1:6).

Amos next spoke against the Phoenician city of Tyre. Tyre stood on the Mediterranean coast, north of Israel and southwest of Damascus. Amos said that Tyre would be destroyed, just as the Philistine cities would be. This judgment would come because the people of Tyre had captured Israelites and sold them into slavery.

Amos next spoke against Edom, a nation south of the Dead Sea. The people of Edom had often attacked and troubled Israel. The Old Testament speaks negatively about Edom many times. Amos says that Edom showed no mercy to Israel, even though the two nations were closely related (Amos 1:11).

Amos also announced judgment against Ammon, a nation southeast of Israel. The violent act he describes probably happened during one of Ammon’s attempts to take control of Gilead, an Israelite region to the north (Amos 1:13).

Moab was the last nearby nation Amos condemned. He referred to what may have been a well-known act of disrespect toward the dead (Amos 2:1–3).

Oracles against Israel and Judah (2:4–16)

Although Judah and Israel were at peace at this time, they had remained enemies after the united kingdom divided. Amos accused Judah of rejecting “the law of the Lord.” He also said that Jerusalem would be destroyed by fire.

The message against Israel is longer than the messages against the other nations. Amos clearly explains that Israel’s sins were social sins. He shows that Israel was no better than the nations around it and deserved the same punishment.

Some nations had sold captured people into slavery. In a similar way, the Israelites were selling poor people who could not repay their debts (Amos 2:6).

The law of Moses said that a lender must return a garment taken as security before nightfall. The garment might be the debtor’s only protection from the cold (Exodus 22:26–27). However, wealthy Israelites wore these garments at religious feasts, even though they had taken them unfairly from the poor (Amos 2:8).

Amos reminds the people of Israel about all the good things God had done for them (Amos 2:9–11). However, Israel continued to disobey God. Therefore, the nation would not escape the judgment that was coming (Amos 2:12–16).

Judgment and Warning against Israel (3:1–6:14)

Amos explains why he has authority to speak as a prophet. He does this by showing how causes lead to results (Amos 3:1–8). A lion roars when it has caught its prey. People become afraid when a trumpet sounds a warning. In the same way, when disaster comes to a city, God has allowed it. God reveals his plans to his prophets. God has announced judgment against Israel, so Amos must proclaim the message.

Amos calls on Egypt and Assyria to witness Israel’s sins. These nations were known for oppression and cruelty, yet Amos suggests that even they would be shocked by what they saw in Israel (Amos 3:9–10). Only a small group of survivors would remain after the coming judgment (Amos 3:11–12). God’s judgment would fall on the objects connected with Israel’s false worship (Amos 3:14). It would also fall on the signs of wealth that had drawn the people away from the Lord (Amos 3:15).

Amos strongly condemns the wealthy people who lived in comfort while the poor suffered (Amos 4:1–3). He especially speaks against rich women whose desire for luxury led their husbands to oppress the poor. Amos compares these women to well-fed cattle and warns that they will one day be treated like cattle.

Amos then speaks against the people who worshiped at Bethel. They took part in religious ceremonies, but their hearts and actions did not honor God (Amos 4:4–5).

In the rest of the fourth chapter, Amos reminds Israel of disasters that should have led the people back to God. These included hunger, drought, disease, and the destruction of some cities. Even after these events, the people did not turn back to God. Amos then warns them, “Prepare to meet your God!” He follows this warning with a song that praises God’s great power (Amos 4:6–13).

The fifth chapter begins like a funeral song. Amos speaks as though Israel were already dead (Amos 5:1–2). No one will be able to rescue the nation. When disaster comes, most of Israel’s soldiers will be killed (Amos 5:3).

Yet God still offers hope: “Seek Me and live” (Amos 5:4–6). This promise of life stands in strong contrast to the picture of Israel’s death. The idols at Bethel and Gilgal cannot save the people (Amos 5:5). Amos then calls the people to seek the Lord. After this, he praises God’s great power (Amos 5:8–9).

Although Amos offers Israel some hope, he still describes a dark future (Amos 5:10–13). The courts are corrupt. Taxes and high interest rates place a heavy burden on the poor. The people could correct these wrongs if they would "hate evil and love good" (Amos 5:15). However, judgment is already coming (Amos 5:16–17).

The people were acting with hypocrisy. They claimed to look forward to the day of the Lord, but Amos warned that this day would bring judgment on their sins. God did not want empty offerings or songs of praise. He wanted justice to flow like water and righteousness, or right living, to continue like a never-ending stream (Amos 5:18–24).

Their disobedience had begun long ago. Even during the exodus from Egypt, the people were drawn to false gods. The Lord God of Hosts would send those false gods into captivity together with the people who trusted in them (Amos 5:25–27).

The wealthy people of Israel felt secure and satisfied with themselves. This attitude had also spread to Judah, so Amos spoke harshly to both Samaria and Jerusalem (Amos 6:1). Amos told those who lived in luxury to look at three nearby kingdoms:

Calneh,

Hamath, and

Gath.

Judgment had already come upon them. Israel should not think that it would escape the same fate. When the day of judgment came, the rich people who had enjoyed the greatest comfort would be the first to be taken away (Amos 6:2–7). The destruction would leave only a few survivors. Those who remained would understand that the punishment had come from God (Amos 6:8–11). Israel was foolish to be proud. The people believed they were strong, but they had deceived themselves (Amos 6:12–14).

Amos then describes three visions that God gave him. Through these visions, he clearly communicates God’s message.

Israel’s Destruction (7:1–9)

The first vision has three parts.

Amos sees a locust plague that threatens the land. He prays for the people, and God decides not to send the disaster (Amos 7:1–3).

Amos sees a fire that could destroy everything. Again, he prays, and God stops the disaster (Amos 7:4–6).

Amos sees the Lord standing beside a wall with a plumb line, a tool used to test whether a wall is straight. The plumb line shows that God has a standard for his people. They have failed to meet that standard, so this time the judgment will not be stopped (Amos 7:7–9).

Historical Interlude (7:10–17)

At this point, Amos meets Amaziah, the priest at Bethel. Amos has explained that the vision of the plumb line means that Israel’s false altars and places of worship will be destroyed. He has also said that the royal family of Jeroboam will die by the sword.

Amaziah sends a message to King Jeroboam. He accuses Amos of plotting against the king and tells him to return to Judah.

Amos replies that he is not a professional prophet and does not belong to a group of prophets. Then he announces that judgment will also come upon Amaziah’s family as part of Israel’s coming disaster.

The Ripe Fruit (8:1–14)

In the second vision, Amos sees a basket of ripe summer fruit. In Hebrew, the word for “summer fruit” sounds almost the same as the word for “end.” This wordplay shows that Israel’s end is near. The nation is ripe for judgment because its people have become morally corrupt.

Greedy merchants can hardly wait for the religious festivals to end. Then they can return to cheating the poor. They use dishonest weights, sell poor-quality goods, and take property from people who cannot pay their debts.

When Israel goes into captivity, its celebrations will become times of mourning. God will also send a famine. This will not be a shortage of food or water, but a lack of hearing the words of the Lord. Even strong young people will collapse because they cannot find God’s message.

Destruction of the Temple (Amos 9:1–10)

In the third vision, Amos sees the Lord destroy the place of worship at Bethel. It is full of people taking part in worship that does not honor God. The place where they expected to be safe becomes the place of their destruction.

The people outside the shrine will not escape either. No matter where they run, they cannot hide from God. They cannot hide in Sheol, the place of the dead, on the heights of Mount Carmel, or in the depths of the sea (Amos 9:1–4). After this vision, Amos gives another song that praises God’s great power (Amos 9:5–6).

The final words of judgment in Amos appear in 9:7–10. However, they prepare the way for a message of hope. Amos shows that Israel is not better than other nations in God’s sight. God brought Israel out of Egypt, but he also brought the Philistines from Caphtor and the Syrians from Kir. Because of Israel’s sin, the people have lost the special meaning of the exodus. Most of the nation will be destroyed, but a faithful group will remain.

The idea of a faithful remnant, a small group that survives, was important in the preaching of the prophets in the eighth century BC (compare Isaiah 6:12–13; Micah 6:7–9). It pointed back to God’s promise to preserve Israel because of the covenant he made with the patriarchs, the early ancestors of Israel (Leviticus 26:44–45).

In Amos’s prophecy, God will sift Israel among the nations like grain in a sieve. The wicked will be scattered like chaff, the useless outer part of the grain. However, the faithful people will be preserved like good grain.

In the final section of the book, Amos expands this message of hope through a series of powerful and beautiful metaphors.

Restoration of the City of David (9:11–12)

The first metaphor is of the city (literally “house”) of David, which means David’s royal family and kingdom. Amos describes it as a house that has fallen into ruin. The kingdom had become weak because of problems within the nation and attacks from outside enemies. Amos pictures God restoring it to its former strength and honor. He also says that the restored kingdom of David will include people from every nation who belong to the Lord.

In the New Testament, James quotes this passage to support including Gentiles in God’s promise (Acts 15:16–18). The wording in Acts is slightly different from the wording in Amos because James uses the Septuagint, an early Greek translation of the Old Testament.

The people who are called by God’s name include more than nations or territories. They also include individuals from any nation who belong to God.

James understood Amos to mean that Gentiles would be included in the kingdom of God. This kingdom is much greater than the early kingdom ruled by David’s descendants. Christians believe that this prophecy has been partly fulfilled in the church.

Restoration of Israel’s Fortunes (9:13–15)

The book of Amos ends with metaphors about farming and country life. show the rich blessings of God’s coming kingdom. God will restore Israel after the terrible events of Amos’s time.

Christians understand this prophecy in different ways. Some believe it describes the present age of the church. In this view, the church receives these blessings as God’s spiritual people. Others believe it describes the future thousand-year reign of Christ on earth. In this view, the prophecy shows what will happen during that future kingdom.

The Bible also speaks about the earth being renewed (Romans 8:20–22). Micah uses language similar to Amos when he describes the restoration of Jerusalem (Micah 3:12–4:4). Some Christians believe the final prophecy in Amos points to the complete restoration that will happen when Christ returns. Christians differ on the exact meaning of the passage. However, the faithful remnant includes the followers of Jesus Christ, and the promised blessings are for all who belong to the kingdom of God.

The main purpose of Amos’s prophecies was to condemn Israel for disobeying its covenant with God. Amos does not directly mention the promise God gave to Abraham (Genesis 22:15–18). However, that promise is present throughout the message of the book.

Amos teaches that the covenant was spiritual in nature. He also stresses that the people would receive its blessings only as they obeyed God.

Amos saw both disobedience and hypocrisy among the people. One of his main teachings was that religious ceremonies are not enough when people do not truly obey God.

God’s law taught the people to love him and to care for others (Exodus 23:1–13). In Amos’s time, many wealthy people ignored these commands. At the same time, they continued to take part in religious rituals.

Amos condemned this behavior. He taught that religious acts can become sinful when people perform them without a sincere desire to honor God and treat others rightly (Amos 4:4). Worship can become a false display when it does not reflect the will of a holy God.

Amos taught that Israel’s disobedience and hypocrisy would lead to national disaster. His prophecy warned the nation that judgment was coming.

Amos also taught that God held other nations responsible for how they treated people (Amos 1:3–2:3). God judged their violence and injustice through events in history.

This shows that God’s moral law applied not only to Israel and Judah but also to other nations. They were accountable to God and were judged for serious wrongs against other people.

The people in Amos’s time believed that the day of the Lord would bring victory and justice for Israel. Amos taught something different. He said that the day of the Lord would bring punishment on all sinners, including the people of Israel.

However, Amos did more than condemn Israel’s sins. He also announced a future hope for the nation. He said that God would restore the kingdom of David, probably under the Messiah, during a time of peace (Amos 9:8–15). The connection between David’s kingdom and the Messiah’s kingdom comes from God’s promise to David (2 Samuel 7:8–16). Other nations were accountable to God’s moral law and judgment. In the same way, people from other nations who belonged to God would also share in the blessings of his promise (Amos 9:12).

The book of Amos gives special attention to two truths about God: his authority over all things and his righteousness. God rules over every nation. Amos shows this through God’s judgment on the nations around Israel (Amos 1:3–2:3). God also rules over the natural world. He has power over the heavens, the earth, and the forces of nature (Amos 4:13; 5:8; 9:13–14).

Because God is righteous, he cannot allow people to keep breaking his law without judgment. However, his righteousness also gives hope to the faithful remnant, the small group of Israelites who continue to trust him. God will keep his promise to preserve Israel as a nation (Leviticus 26:44–45).

Amos said that Israel could still avoid the national disaster that was approaching. However, he described the nation’s social problems and the people’s stubborn hearts in very dark terms. This suggests that he did not expect them to repent or escape the coming judgment.

Amos presented his message through strong metaphors that were easy to remember. His message is still relevant today because many of the same sins continue in modern society and in individual lives. People still mistreat others in the twenty-first century AD, just as they did in the eighth century BC.

People today should notice four main themes in the book of Amos:

sin has consequences,

privilege brings responsibility,

God remains faithful, and

there is hope.

Christians believe this hope is now seen in part through the church.

The book of Amos may seem gloomy, but Amos was describing a very serious situation. He saw a nation falling apart because the people had been unfaithful to God. Yet Amos also looked beyond Israel’s coming disaster. He saw a new kingdom of peace in which God’s people would receive the fulfillment of his promises.

See Prophecy; Prophet, Prophetess; Israel, History of.