As a young boy I remember passing by the courthouse in a small
southern town and observing old men sitting on the park benches in the
yard, or my going to an old country store and listening to some of the stories
the old timers would tell. They would talk about the “good ole days”
or “the Hoover days.” My granddaddy was of that crowd. The only time I
ever saw him in a suit was when he was buried; otherwise, he was wearing
overalls and long johns underneath, even in the summer. But he could spin
the yarn. As one reads the book of Amos, one can imagine listening to him
speak about how he was a herdsman of Tekoa, a small town twelve miles
south of Jerusalem, and also “a gatherer of sycamore fruit,” a fig-like fruit
that had to be punctured or pinched two or three days before it was harvested.
One can hear how God had called him to go preach to the northern
kingdom, Israel, in the latter days of Jeroboam II. The southern king at that
time was Uzziah or Azariah. Amos had not been to school of the prophets.
He was not a polished, professional preacher, but he had a heavy message
for Israel. In fact, the name Amos means “Burden-Bearer.” Indeed, he had
a burden to unload, a message from the Lord.
The reign of Jeroboam II has been described as “the Indian summer of
the Northern kingdom” (Lewis, Historical Backgrounds of Bible History,
p. 99). It was a time of peace, prosperity and luxury in the northern kingdom.
Jeroboam II’s reign was one of “brilliant military success” but of
“profound moral degradation.” The inspired historian tells us that he didevil in the sight of the Lord, having not departed from the sins of Jeroboam
I. For forty-one years he held the scepter over Israel. See II Kings 14:23-
29.
There are some lessons that can be learned from the study of the
prophet Amos and his work. One should never think that because he is old
he cannot learn from the young, nor that the young cannot learn from the
old. The educated, can learn from the uneducated, and vice versa. Why, if
Balaam had listened to the donkey, he could have learned from that beast!
We learn from birds, flowers and trees, if we will but be observant (Matt. 6;
Psalm 1).
Reading the book of Amos, we note the approach that he used to bring
home the message, in the main, to Israel. As the lion roars, he sent messages
to Israel’s enemies – Damascus (Syria), Gaza (Philistia), Tyrus
(Phoenicia), Edom, Ammon, Moab and Judah. One can almost hear Israel,
as they are listening, say: Yes, yes, give it to them, Amos. How corrupt
and wicked those nations are! As you read, Amos began in the northeast,
went to the southwest, then to the northwest and then to the southeast and
then east and finally south before he came down with the message for Israel.
Like a salesman who begins by getting his possible buyer to say yes,
yes, yes before he hits him with what he thinks may be a no, Amos uses the
same approach. But when he came to unload his burden on Israel, it is as if
she says: Now, you have quit preaching and gone to meddling.
There are a number of different expressions that echo through writings
of Amos. For instance one expression which he repeats eight times is, “For
three transgressions of _____, and for four.” (Amos 1:3,6, 9,11, 13; 2:1, 4,
6). All are applied to different nations. This expression does not mean that
each of these nations were guilty of four transgressions, and no more. It
may indicate completeness, or their continual guilt for their wrong doing.
Though these foreign nations were not under the law of Moses, they were
under some law; otherwise, they would not have been guilty of transgressions
(Rom. 4:15). Those who were under a greater law; that is, the law of
Moses, (Judah and Israel) had greater responsibilities; but this did not excuse
other nations, nor did it excuse individuals who were under an inferior
system.
Another expression repeated in Amos (thirteen times to be exact), is
“thus saith the Lord.” This message that Amos gave to Israel was from
God. It did not originate with Amos. Amos cried, “Surely the Lord God
will do nothing, but he revealeth his secret unto his servants the prophets.
The lion hath roared, who will not fear? the Lord God hath spoken, who
can but prophesy?” (Amos 3:7-8.) Of Amos and other prophets of old, Peter
said centuries later, “Knowing this first, that no prophecy of the scripture
is of any private interpretation. For the prophecy came not in old time
by the will of man: but holy men of God spake as they were moved by the
Holy Ghost.” (2 Peter 1:20-21.) In other words, the message was from God;
Amos was simply the burden bearer. Paul complimented the saints at
Thessalonica for their reception of the word when he wrote, “For this cause
also thank we God without ceasing, because, when ye received the word of
God which ye heard of us, ye received it not as the word of men, but as it is
in truth, the word of God, which effectually worketh also in you that believe.”
(1 Thess. 2:13.) When men preach the word of God, all should accept
it as it is in truth, the word of God, not the words of men. It is good
for preachers and teachers to say, “The Bible says, or Jesus said, or Paul
said, then give the reference. “None of self and all of thee [God]” is not
only good singing, but good preaching. Only when Amos was told to go
back home to the south did he tell Amaziah of how he was called to preach
in the north. He defended his divine right to prophesy in Bethel.
God thorough the prophet Amos condemned Israel for her greed, immorality
and her robbing the poor by keeping their pledges (Amos 2:6-8;
Deut. 24:12-13). The Lord reminded Israel of how he had blessed her time
and time again (Amos 2:9-12). Those who are blessed are duty-bound to
bless, not rob (Gen. 12: 2-3; Prov. 3: 27-28; Matt. 10: 8.)
Amos tells Israel, “Come to Bethel, and transgress; at Gilgal multiply
transgression; and bring your sacrifices every morning, and your tithes after
three years: And offer a sacrifice of thanksgiving with leaven, and proclaim
and publish the free offerings: for this liketh you, O ye children of Israel,
saith the Lord God.” (Amos 4:4-5.) This was not permission granted to
practice idolatry, but was stinging sarcasm hurled from heaven to the hardened
hearts of Israel. Sometimes such language is needed to a people hardened
in sin.
Israel needed to repent in sackcloth and ashes and turn away from their
idolatrous ways. God had punished them with famine, yet they “returned
not unto me, saith the Lord.” (4:6). He had withheld the rain, yet they
“returned not unto me, saith the Lord.” (4:7-8). God had smitten them with
blasting (blight) and mildew, yet they “returned not unto me, saith the
Lord” (Amos 4:9). God had sent pestilence among them, had slain their
young men, had taken away their horses and had made the stink of their
camps to come up unto their nostrils, yet they had not “returned unto me,
saith the Lord.” (Amos 4:10). God had overthrown them, as he had done
to Sodom and Gomorrah centuries before; yet Israel returned not unto the
him (Amos 4:11). The divine punishments sent were to awaken them and
turn them back to God. This emphasizes the mercy and longsuffering of
God (II Peter 3:9). However, judgment would come upon Israel. Thus,
another warning: “Therefore thus will I do unto thee, O Israel: and because
I will do this unto thee, prepare to meet thy God, O Israel.” (Amos 4:12.)
Men today still need to repent and get right with God before it is too
late. “Prepare to meet thy God.”