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For Three Sins, Even for Four” (1:1—2:16)

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For Three Sins, Even for Four” (1:1—2:16) E BOOK O TH F AMOSAMOS “FOR THREE SINS, EVEN FOR FOUR” (1:1—2:16) “The words of Amos, who was among the sheep- ment today. Rather than trying to regard the Old herders from Tekoa, which he envisioned in visions Testament as something to be laid on the shelf concerning Israel in the days of Uzziah king of Judah, and forgotten, we must study it seriously. When and in the days of Jeroboam son of Joash, king of Israel, we see the occasional nature of the books of the two years before the earthquake” (1:1). Bible, we will see that its messages are important for us today, whether we are considering 1 Cor- As we begin a study of the Book of Amos, inthians or Amos. perhaps someone will ask, “Why study an Old The Book of Amos is one of the earliest writ- Testament book?” In response to this question ings of the writing prophets. Amos, the author, we can point to a basic concept concerning the declares that he prophesied concerning Israel study of the Old Testament, and ultimately, con- two years before the earthquake, when Uzziah cerning the study of any Bible book. Every book was king of Judah and Jeroboam II, son of Joash, of the Bible was addressed to a specific occasion. was king of Israel. It is not known, however, When Paul wrote to the church at Corinth, he when that earthquake occurred. History con- applied God’s truth to that specific situation. firms several earthquakes during this period, Some of what he said to them was addressed to but we have been unable to identify this particu- their unique situation. Does this mean that 1 Cor- lar earthquake by historical documentation. Jo- inthians is of no value to us? No, indeed. It sephus says that it must have been a big one, means that we must look at 1 Corinthians and because they were still talking about it years see what God said to them in their special cir- later. Since Amos said Uzziah was king of Judah cumstance. Then we must ask, “How is our situ- and Jeroboam II was king of Israel, we can arrive ation similar to theirs?” God has revealed certain at a rather specific time for Amos’ prophecies. truths in the context of their special situation Uzziah reigned from 783 to 742 B.C., and Jerobo- that are applicable to similar circumstances for am II ruled from 786 to 746 B.C. That means that all time. sometime between 786 and 742 B.C. Amos re- It is appropriate, then, to ask of the Book of ceived these revelations and delivered them to Amos, “What can we learn from this passage as the nation of Israel. Obviously, his messages we look at God’s will for these people in their were written down sometime after they were circumstances? What circumstances do we have preached. Many conservative biblical scholars that would be similar to theirs?” If we approach suggest that the book itself was written about every Bible book with that basic view, we will 750 B.C., perhaps even as early as 760 B.C. find a multitude of lessons even in the Old Tes- In 721 B.C. Assyria carried the Northern King- tament that have direct application to us today. dom of Israel into Assyrian Captivity. In other It is true that the law of Moses was done away words, Amos prophesied to Israel only about with and replaced with the last will and testa- thirty to forty years before God gave up on the ment of Jesus, but this does not mean that there Northern Kingdom and sent it away into the are no lessons for us to learn from the Old Testa- captivity from which it never returned as a na- 1 tion. The date of the book is significant because boring nations and delivered these messages it probably explains the almost harsh tone of its personally to them. He says this would be con- messages. sistent with God, for that is the only way He has Amos is one of the harshest of all of the Old dealt with people. It is true that Jonah was sent to Testament writers. He speaks to the people as if preach in Nineveh to tell them what they were he is angry with them. Indeed, he was speaking doing wrong and to try to bring them to repen- for God who was angry with His people. His tance. It is possible that God sent Amos to the anger was vented on their sin that had taken other nations to preach these messages person- them away from Him into idolatry. Nothing ally. remained for Him to do but to send them away The other view, which is also important to into captivity as an example of what happens to consider, is the belief that Amos delivered these those who turn away from the Lord. words in Bethel. As he told the people what God Amos was different from the other writing was going to do to Damascus, Gaza, Tyre, Edom, prophets. First, he was unique in that he was not Ammon, Moab, and Judah, he was doing some- a prophet by trade. This he affirms in 7:14, 15. thing quite methodical. He was condemning the Amaziah was the local priest in Bethel, where enemies of Israel in order to set the stage for the Amos went to prophesy. He did not like what he condemnation of Israel itself. was hearing from Amos, and in anger he lashed Since the Jews were active in listening, they out at him, “Amos, go back to Judah. Don’t would often applaud a speaker. Perhaps it is preach these sermons any more, because, after similar to what occurs with the men in an audi- all, this is where the King goes to church.” Amos ence saying, “Amen,” or “Preach on.” Imagine responded by saying, “I am not a prophet, nei- the people of Israel as they heard of how the Lord ther was I a son of a prophet, but God called me was going to destroy Damascus, Gaza, and other from tending my sheep to come up here and give nearby nations. No doubt, they would applaud you this message.” Prophesying was not his and say, “Yes, prophet, speak on. Teach us some intentional life’s work, his trade, or his vocation. more.” Maybe the more perceptive ones began He was not saying that God had not called him, to realize that he was going all around them and because he specifically mentions that He had was getting closer and closer to Israel. Maybe called him. Amos said he had never gone to some said, “I don’t know that we need to be so school to be a prophet. The phrase “sons of the glad to hear this. We might not need to be clap- prophets” is used several times in the Old Testa- ping and rejoicing so much.” Perhaps they saw ment. It refers to the young men in Israel who that Amos was developing a pattern in his mes- went to a school conducted by a prophet to study sage, or it could be that it was totally a surprise prophecy and become a prophet. At least five of to them, when at last he said, “Now, for three those schools of prophecy are mentioned; one is sins of Israel and for four. .” Even if it was a even said to have had a dormitory. I suppose surprise, he had set the stage. He had used a that was the Christian college of the day. rhetorical device that had captured their atten- Second, Amos was different from the other tion. prophets in that he spoke to the other nations in Among Amos’ rhetorical devices in his book, addition to speaking to Israel. It is true that the most famous one is his quoting God as say- Jonah went to Nineveh, Obadiah spoke to Edom, ing, “For three transgressions . and for four I and some of the other prophets spoke to other will not revoke its punishment” (1:3). He is not nations, but notice how thorough Amos is. In his referring to four specific sins. It is a rhetorical oration of condemnation in chapter 1, he begins device. Notice that after he says, “For three trans- with foreign nations, including Damascus, Gaza, gressions . and for four,” he goes on to list Tyre, Edom, Ammon, Moab, and Judah, before sometimes only one sin, sometimes more than he finally comes to Israel. Amos’ way of moving one, and when he gets to Israel, he lists more from the surrounding nations to Israel has given than four. It is not, then, the specific number. rise to two views. Giving the first view, John This same device is used in Proverbs 30:15, where Willis suggests that Amos traveled to these neigh- the writer says, “There are three things that will 2 not be satisfied, four that will not say, ‘Enough,’” the city which was in the hands of the Syrians and then he lists them. This particular rhetorical when Ahab asked Jehoshaphat to help him device was familiar to Jewish people, and they take it back. The people of Israel were perhaps understood that he was saying, “For continued delighted to hear that God was going to come sin.” They had sinned and then sinned some in judgment against Syria. more. For continued sin, God was going to Notice particularly the sin that Amos men- destroy them.
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