Hosea, Amos

Believers Church Bible Commentary

Allen R. Guenther

• Publisher: Herald Press
• Year: 1998
• Print ISBN: 9780836190724
• eBook ISBN: 9780836198171
• Topic: Theology & Religion
• Subtopic: Biblical Commentary

Allen R. Guenther brings an evangelical believers church perspective to the study of two eighth-century B.C. prophets. He explores theological and practical implications of their message, which he applies to the contemporary church.

This work compares Israel’s distinctive religion, influenced by Baal-worshiping Phoenician neighbors, with faith in Judah. In his own marriage, Hosea dramatizes God’s redeeming love. Amos’s exposure of shallow piety and injustice brings him into confrontation with the official priest at Bethel. For both prophets, the Lord’s judgment is to lead on to repentance and restoration.

Amos

Introduction to Amos

The Times

Amos comes to us fully formed. Neither the book nor the man appear elsewhere in the pages of the OT. The text even omits the normal family reference, “son of.…” Apart from the evidence of this book and that of Hosea, there is little direct biblical data on the nature of Israelite society or of eighth-century Israelite history [Historical Summary, p. 384]. The events of the book reflect a moment in the history of Israel since the date two years before the earthquake suggests a visit rather than a prolonged stay.

The times were good in Israel (the Northern Kingdom) and Judah (the Southern Kingdom). Jeroboam II (ca. 793-753 B.C., Thiele’s chronology) of Judah and Uzziah (ca. 792-739 B.C.) of Israel came to kingship within a few years of one another. Both had stable and long reigns. There is no evidence of conflict between them. Each nation appears to have respected the rights of the other to expand into its traditional spheres of influence. Judah pushed west into Philistia, east into Ammonite territory, and south into Edom, down to the Gulf of Elath (2 Kings 14:22; 2 Chron. 26:1-8). Meanwhile, Israel claimed Syrian territory in the north and east (2 Kings 14:25, 28). Judah and Israel grew prosperous and militarily powerful [Map of Palestine, p. 403].

Outside the country, it is true, dangers to Israel loomed at some distance. Tiglath-pileser III (745-727 B.C.) rallied and organized the might of Assyria to empire proportions. His campaigns in Palestine, exaction of tribute, and policy of mass deportation of conquered peoples (2 Kings 15:19-20; 16) came after the ministry of Amos. Assyrian activities are, however, anticipated in the prophecies of this book. Jeroboam’s family line, Amos predicts, will die a violent death (Amos 7:9); Israel will go into exile toward Hermon (4:3), out beyond Damascus (5:27). They will be oppressed throughout the length and breadth of their land (6:14).

Amos ministered before the accession of Tiglath-pileser. Israel was in buoyant spirits. Her armies had been unusually successful (6:2, 13). Her confidence rested in well-fortified cities (3:9, 11). The nation was secure against assault by any conceivable enemy (5:18; 6:1, 13; 9:10). The nation had good reason to be confident (6:8).

The country prospered: ivory was the stuff of status (3:15; 6:4). The citizens—at least the ones who counted—had time to enjoy the summer cottage (3:15), custom-built homes (5:11), the best in dining pleasure (6:4, 6), rich moisturizing skin oils (6:6), and the fine arts (6:5). Vineyards flourished on the large estates (5:11). The grain exchange did a booming business; there were profits to be made (8:5-6).

Religious practice was at an all-time high. Regular services were held at all the main centers of worship (4:4-5; 5:21-22). The music was excellent, the liturgy expressive, and the people were generous with their offerings (4:4; 5:23; 8:3). Meanwhile, the priestly leadership kept close watch to ensure that the preaching built up the people’s spirits and promoted the welfare of the nation (7:10-13).

Religion was an important part of national life. The major religious centers, Bethel and Gilgal, focused the official faith (5:5). Religious high places distributed throughout the land catered to local populations with more local concerns (2:8; 7:9). And then there was Beersheba, the city named by their ancestor Isaac (Gen. 26:33; cf. 21:31). It was currently under Judean control, evidenced by the fact that the Northern worshipers are invited to cross over (Amos 5:5). It had become a major retreat center for Israelite pilgrims (5:5; 8:14) [Jacob and Isaac, p. 389].

Yet Israel’s fortified cities, conditioned troops, ivory imports, and raised altars could not protect her soft underbelly. Amos’s social critique stripped away the objects of national pride and confidence. He laid bare the tattered social fabric in which this people wrapped itself, not realizing that it was really a funeral shroud. Amos placed his finger on one vulnerable and tender spot after the next.

The Message

Amos exposed Israel’s success for what it was-a temporary reprieve from certain destruction—unless … the nation repented (5:15). The perhaps of Amos’s prophetic visions and divine pronouncements penetrate the facade of hewn stone and the curtain of wealth to probe the social structures and spiritual condition of this people.

The prophet Amos described the situation. Taxes were a burden to the average landholder (7:1-6). The capital city and the public administration in Samaria were the main beneficiaries (3:9-10) of taxation. Fines (2:8) and exactions (5:11) further handicapped the subsistence farmer and sharecropper. A crop failure would result in mortgage foreclosures and ultimately in the sale of persons to debt-slavery (2:6; 5:11; 8:6). The poor were dismissed as an expendable commodity (8:4). The weight of the national budget and the imposition of surcharges and penalties favored the rich, many of whom probably occupied government posts or contracted for government services.

Added to officially sanctioned financial costs were the manipulation of the judicial system (2:7; 5:5, 12) and deception in the exchange of goods (8:5). The poor person had no real access to justice when the only legal recourse was to appeal to the very...

Table of contents

• Cover Page
• Half Title Page
• Editorial Council
• Title Page
• Copyright
• Dedication
• Believers Church Bible Commentary
• Contents
• Abbreviations and Cross-References
• Series Foreword
• Author’s Preface
• Hosea
• Amos