Lesson Title

Total Page:16

File Type:pdf, Size:1020Kb

Lesson Title Amos & Obadiah Amos & Obadiah, the Roar of Jehovah Memory Verse Amos 1:2a; 3:2; 4:12b; 5:6 {<The Lord roars from Zion,> and from Jerusalem He utters His voice. <“You only have I chosen among all the families of the earth; therefore, I will punish you for all your iniquities. [Prepare to meet your God.> (Seek the Lord) that you may live.”] Obadiah 15 As you have done, it will be done to you.} (NAS) Portion for each class as marked: (PS), [PM], <MD>, {SR} Introduction Today we will study the next two minor prophets, Amos and Obadiah. Amos and Hosea were contemporaries (living at the same time). They were both sent to the Northern Kingdom of Israel, but their messages appear to be direct opposites of each other. Hosea tells us of the love of God, but Amos tells of the roar or wrath of Jehovah. As Romans 11:22 tells us, those who fall and refuse to repent can wait for the severity of God, but those who abide in Him will find the goodness of the Lord. Whether it is severity or goodness, both come from the loving heart of God. So we need the message of Amos just as much as that of Hosea, as well as Obadiah’s. Lesson and Application for the SR and MD Classes (1) Amos was called to be a prophet. (Amos 1:1; 7:14,15) The prophet Amos was an ordinary man. He did not come from a priestly family, like Jeremiah. He was a shepherd from a town called Tekoa (Te-KO-ah) in the southern kingdom of Judah. He also had a second job, taking care of sycamore-fig trees. Amos was quite content with his life. But the Lord had something more for him. The Lord called him to be a prophet and sent him to the northern nation of Israel. Amos obeyed, even though that meant leaving his home and friends. So we see that an obedient person is one whom the Lord can use. At that time, there was peace and prosperity in the northern kingdom. Because of this, the people thought God was pleased with them and had blessed them with many material things. But that was not true. The first words which Amos spoke were, “The Lord roars from Zion.” The Lord was angry. The people had no idea that punishment would be coming on them soon, if they did not repent. The Lord repeatedly said, “I will not turn back My wrath (anger).” The Lord began by naming the sins of the nations around Israel and then He listed their sins. The eyes of the Lord are in every place, watching the evil and the good. (Proverbs 15:3) (2) The words of warning. (Amos 3, 4, 5) All those nations were under the Lord’s anger and judgment. Even though God was angry, He was still merciful to His people and sent Amos to warn them. The Lord had Amos say again and again, “Hear this word.” “Hear this word the Lord has 1 Amos & Obadiah spoken against you, O people of Israel. You only have I chosen, of all the families of the earth. Therefore, I will punish you for all your sins.” What were their sins? The people had turned their hearts away from the Lord and worshiped idols. They were also very unkind to each other. The rich lived luxuriously, while the poor suffered. Some of the poor even became slaves to their rich relatives. God was very angry with them. Sometimes we may be just like those people of Israel. We think that everything is fine because we have believed in the Lord Jesus and have become God’s children. God is love, and He loves us very much. We may think that we can do whatever we like, even things which we know do not please the Lord. This is not true. Because God loves us, He cares very much about what we are and what we do. He will not spoil us and let us do what we want. As Hebrews 12:6 tells us, “The Lord disciplines those whom He loves.” So He told the people of Israel, “Because you belong to Me, I will punish and discipline you.” Therefore, we should not be careless, as they were. The Lord is patient, as we can see in Amos. He tried again and again to get the attention of His people in order to turn them around. He said through Amos, “I gave you empty stomachs in every city, yet you have not returned to Me. I sent plagues among you. Your young men were killed in war, yet you have not returned to Me.” Five times in Amos 4 the Lord said, “Yet you have not returned to Me.” How patient the Lord was! How deaf His people were! They refused to turn back to Him. The Lord did not desire His people to suffer and die. He told them again and again the way to life. He said, “Seek Me that you may live. Seek the Lord; seek good and not evil, that you may live.” But the people did not listen. Finally the Lord had to say, “Prepare to meet Your God, O Israel.” They had to face God’s judgment. Some children can be very stubborn and rebellious. Are you like that? Do you refuse to listen to warnings? Do you ignore your parents when they are angry with something you have done? When your parents give you a scolding or a small punishment, do you resent them and continue to do the thing which made them angry? The Israelites were like that. God wanted them to turn away from doing all the bad things. The Lord showed them the way, which was to seek the Lord. If they had turned to look for the Lord, they would have turned away from their evil way. That was what God was after. But they refused to listen and repent. Don’t be like those people. Let us learn to be children who are pleasing to God and to our parents. (3) Five visions of God’s judgment. (Amos 3:7,8; 7:1-9; 8:1-3; 9:1-4) Amos said in 3:7, “Surely the Lord God does nothing without revealing His plan to His servants, the prophets.” The Lord gave Amos five visions of what He planned to do to His rebellious people. In the first vision, Amos saw the Lord preparing swarms of locusts just when the wheat crop was coming up. When he saw the locusts stripping the land clean, Amos cried out, “O Lord, please forgive your people. How can they live when all the food crops are eaten up?” Because Amos prayed, the Lord said, “This will not happen.” In the second vision, the Lord showed Amos that He was calling for judgment by 2 Amos & Obadiah fire. Amos saw the whole land burned up. He cried out again, “O Lord, please stop. How can the people survive?” Then the Lord said, “This will not happen either.” Then Amos saw the Lord with a plumb line in His hand. A plumb line is a string with a weight on one end. It is used by carpenters to check if something is straight or not. The Lord said, “I am putting a plumb line among My people. They are so far out of line that I will spare them no longer.” What God found was very true. Amos knew that God had to punish His people, so he did not ask God to withhold His judgment. The Lord also showed Amos a basket of summer fruits. His people were like those fruits; they looked nice and ripe on the outside, but they were really rotten on the inside. They were ready to be thrown out. In the last vision, Amos saw the Lord standing beside the altar. He told Amos to smash the tops of the pillars and shake the temple until the roof crashed down upon the people. The Lord said, “Not one person will get away. No one will escape.” What Amos saw and heard was very frightening. That was why he said, “You should tremble because the Lion has roared. The Lord has spoken, I have to tell you about it.” The Lord is King, like the lion. (The Lord Jesus is called the Lion of Judah.) The roar told the people that His judgment was coming; none could ignore it. (4) Promise of restoration in the future. (Amos 9:7-15) The Lord seemed to be very severe with His people because He had to punish them for their sins. However, His dealings with them were not for destruction but for restoration (restoring). Therefore, He said through Amos, “I will destroy the sinful kingdom from the face of the earth; but, I will not totally destroy the house of Jacob. I will bring My people Israel back from captivity.” From 2 Kings 17, we know that within 50 years after the Lord spoke those words through Amos, the Assyrians came and destroyed the Northern Kingdom and carried all the people away as captives. They never saw their homes again; they all died in the foreign land. About 200 years later, a small group of the people did return. Some were probably descendants of those from the northern kingdom. This is recorded in the books of Ezra and Nehemiah. The Lord sent Hosea and Amos at about the same time to give His message to the nation of Israel.
Recommended publications
  • Notes on Amos 202 1 Edition Dr
    Notes on Amos 202 1 Edition Dr. Thomas L. Constable TITLE AND WRITER The title of the book comes from its writer. The prophet's name means "burden-bearer" or "load-carrier." Of all the 16 Old Testament writing prophets, only Amos recorded what his occupation was before God called him to become a prophet. Amos was a "sheepherder" (Heb. noqed; cf. 2 Kings 3:4) or "sheep breeder," and he described himself as a "herdsman" (Heb. boqer; 7:14). He was more than a shepherd (Heb. ro'ah), though some scholars deny this.1 He evidently owned or managed large herds of sheep, and or goats, and was probably in charge of shepherds. Amos also described himself as a "grower of sycamore figs" (7:14). Sycamore fig trees are not true fig trees, but a variety of the mulberry family, which produces fig-like fruit. Each fruit had to be scratched or pierced to let the juice flow out so the "fig" could ripen. These trees grew in the tropical Jordan Valley, and around the Dead Sea, to a height of 25 to 50 feet, and bore fruit three or four times a year. They did not grow as well in the higher elevations such as Tekoa, Amos' hometown, so the prophet appears to have farmed at a distance from his home, in addition to tending herds. "Tekoa" stood 10 miles south of Jerusalem in Judah. Thus, Amos seems to have been a prosperous and influential Judahite. However, an older view is that Amos was poor, based on Palestinian practices in the nineteenth century.
    [Show full text]
  • This Complimentary Copy of the Book of Joel Is from the CEB Study Bible, a Recommended Resource for Covenant Bible Study
    This complimentary copy of the book of Joel is from The CEB Study Bible, a recommended resource for Covenant Bible Study. Several hundred leading biblical scholars were involved with the Common English Bible translation and as contributors to The CEB Study Bible. The Editorial Board includes Joel. B. Green (Fuller Theological Seminary), Seung Ai Yang (Chicago Theological Seminary), Mark J. Boda (McMaster Divinity College), Mignon R. Jacobs (Fuller Theological Seminary), Matthew R. Schlimm (University of Dubuque), Marti J. Steussy (Christian Theological Seminary), along with Project Director Michael Stephens and Associate Publisher Paul N. Franklyn. Features of The CEB Study Bible include: • Biblical text in the readable, reliable, and relevant Common English Bible translation • Major articles give readers an in-depth foundation from which to approach this unique resource: The Authority of Scripture (Joel Green), How We Got Our Bible (Daniel G. Reid), Guidelines for Reading the Bible (Brian D. Russell), Chronology of the Bible (Pamela J. Scalise), and The Unity of the Bible (Marianne Meye Thompson) • In-depth sidebar articles • Verse-by-verse study notes • An introduction of each book helps readers see its structure and find significant sections • 21 full-color maps from National Geographic, with indexes • Additional in-text maps and informational charts • Comprehensive concordance • More than 200 full-color illustrations, photographs, maps, and charts You may visit CEBStudyBible.com to see the latest bindings and find out more about the features, the CEB translation, and our contributors. JOEL The book of Joel is placed second in the Minor As with other prophets, Joel sees the Lord Prophets, which are also called the Book of the at work in the circumstances of his day and Twelve.
    [Show full text]
  • Prophecy and Enervation in the American Political Tradition
    City University of New York (CUNY) CUNY Academic Works All Dissertations, Theses, and Capstone Projects Dissertations, Theses, and Capstone Projects 10-2014 Right Without Might: Prophecy and Enervation in the American Political Tradition Jonathan Keller Graduate Center, City University of New York How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/gc_etds/358 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] RIGHT WITHOUT MIGHT: PROPHECY AND ENERVATION IN THE AMERICAN POLITICAL TRADITION by JONATHAN J. KELLER A dissertation submitted to the Graduate Faculty in Political Science in partial fulfillment of the requirements for the degree of Doctor of Philosophy, The City University of New York 2014 © 2014 JONATHAN J. KELLER All Rights Reserved ii This manuscript has been read and accepted for the Graduate Faculty in Political Science in satisfaction of the dissertation requirement for the degree of Doctor of Philosophy. PROFESSOR COREY ROBIN _______________ __________________________________________ Date Chair of Examining Committee PROFESSOR ALYSON COLE _______________ __________________________________________ Date Executive Officer PROFESSOR ANDREW J. POLSKY PROFESSOR THOMAS HALPER PROFESSOR BRYAN TURNER PROFESSOR NICHOLAS XENOS __________________________________________ Supervisory Committee THE CITY UNIVERSITY OF NEW YORK iii Abstract RIGHT WITHOUT MIGHT: PROPHECY AND ENERVATION IN THE AMERICAN POLITICAL TRADITION by JONATHAN J. KELLER Adviser: Professor Corey Robin This dissertation examines the ways Old Testament prophecy has influenced American political thought and rhetoric. Although political scientists have long recognized the impact of the Scriptures on the ways Americans express and think about themselves, they have misunderstood this important part of America’s political tradition.
    [Show full text]
  • 1 2 12/30/15 Amos 1-2 the Opening Two Chapters of the Book of Amos
    1 2 12/30/15 3. Moab. Jer. 48 Amos 1-2 4. Ammon. Jer. 49:1 5. Edom. Jer. 49:7 The opening two chapters of the book of Amos 6. Damascus. Jer. 49:23 contain eight judgments to the Gentiles nations, 7. Kedar. Jer. 49:28 two of them are Judah and Israel. 8. Hazor. Jer. 49:28 * The reason being was that they were living like 9. Elam. Jer. 49:34 the Gentile nations all around them, therefore 10. Babylon. Jer. 50-51 Yahweh would judge them likewise! Ezekiel has the future judgment of the Gentile But Amos is not unique or alone in proclaiming nations. Ezk. 25-32 the judgment against the nations of the world. 1. Ammon, Moab, Edom, Philistia. Ezk 25 2. Tyrus and Zion. Ezk. 26-28 Isaiah has the judgment of ten burdens on the 3. Egypt. Ezk. 29-32 nations. Is. 13-23 4. The Judgment of Edom. Ezk. 35 1. The burden of Babylon. Is. 13-14:27 5. The judgment of Gog. Ezk. 38-39 2. The burden of Philistine. Is. 14:28-32 3. The burden of Moab. Is. 15-16 The divisions- J. Sidlow Baxter 4. The burden of Damascus. Is. 17-18 I. Judgment of the nations-eight burdens. 5. The burden of Egypt. Is. 19-20 Amos 1-2 6. The burden of Desert of the sea. Is. 21:1-10 II. Judgment of Israel-three sermons. Amos 7. The burden of Duma or Edom. Is. 21:11-12 3-6 8. The burden of Arabia.
    [Show full text]
  • The Remnant Concept As Defined by Amos
    [This paper has been reformulated from old, unformatted electronic files and may not be identical to the edited version that appeared in print. The original pagination has been maintained, despite the resulting odd page breaks, for ease of scholarly citation. However, scholars quoting this article should use the print version or give the URL.] Journal of the Adventist Theological Society, 7/2 (Autumn 1996): 67-81. Article copyright © 1996 by Ganoune Diop. The Remnant Concept as Defined by Amos Ganoune Diop Institut Adventiste du Saleve France Introduction The study of the remnant concept from a linguistic perspective has revealed that this theme in Hebrew is basically represented by several derivatives of six different roots.1 Five of them are used in the eighth century B.C. prophetic writ- ings. The purpose of this article is to investigate the earliest prophetic writing, the book of Amos, in order to understand not only what is meant when the term “remnant” is used but also the reason for its use. We will try to answer the fol- lowing questions: What was the prophet Amos saying when he used this desig- nation (whether by itself or in association with patriarchal figures)? What are the characteristics of such an entity? What is the theological intention of the prophet? We have chosen this era because the eighth century prophets (Amos, Hosea, Isaiah, Micah) were messengers to God’s people at a crucial time in their his- tory. All of them were sent to announce a message of judgment. Without a doubt the eighth century was “the time of the end” for the northern nation of Israel.
    [Show full text]
  • From Proverb to Prophecy: Textual Production and Theology In
    STR 11.1 (Spring 2020): 3–30 4 SOUTHEASTERN THEOLOGICAL REVIEW 30:1–6 theologically comments upon the promise to David. Proverbs 30:1–6 presents the reader with more than one enigma. A brief survey of introductory statements by scholars demonstrates the dif- From Proverb to Prophecy: Textual Production ficulties in the text. One scholar says, “In a book filled with difficult patches, the Words of Agur (Prov 30:1–9) remain among the most diffi- and Theology in Proverbs 30:1–6 cult and contentious. Basic questions of genre, function, and the peric- ope’s extent have not found a consensus.” 2 Another comments, “Indeed, Tracy J. McKenzie with Jonathan Shelton every word in the superscription has been disputed by the versions or by Southeastern Baptist Theological Seminary scholarship.” 3 A third opines, “Recent scholarly treatment of this passage has led to readings as different in their grasp of a single text as one could Proverbs 30:1–6 draws upon tradition and texts in the Hebrew Bible in order to probably find anywhere in biblical interpretation.”4 The passage contains contribute to the ongoing discussion of the Davidic son of God. This article analyzes dubious lexical forms, perplexing idioms and grammatical constructions, texts in the Hebrew Bible that have a relationship with Prov 30:1–6 and discusses and theological conundrums since it stems from a book otherwise con- how various texts build upon and develop the promise that YHWH would give David taining wisdom features. 5 These issues form the impulse for our analysis. a son who would reign forever.
    [Show full text]
  • Genesis 1:27 Ruth 1:16 Deuteronomy 6:5 1 Kings 4:29 1 Peter 1:15–16 1
    Genesis 1:27 1 Peter 1:15–16 So God created man in his own But as he who called you is image, in the image of God he holy, you also be holy in all your created him; male and female he conduct, since it is written, “You created them. shall be holy, for I am holy.” ESV ESV Joshua 24:15 Deuteronomy 6:5 And if it is evil in your eyes to serve the You shall love the LORD your LORD, choose this day whom you will God with all your heart and with serve, whether the gods your fathers served in the region beyond the River, all your soul and with all your or the gods of the Amorites in whose might. land you dwell. But as for me and my house, we will serve the LORD. ESV ESV Ruth 1:16 1 Samuel 15:22 But Ruth said, “Do not urge me to And Samuel said, “Has the LORD as leave you or to return from following great delight in burnt offerings and you. For where you go I will go, and sacrifices, as in obeying the voice of where you lodge I will lodge. Your the LORD? Behold, to obey is better people shall be my people, and your than sacrifice, and to listen than the God my God.” fat of rams.” ESV ESV 1 Kings 4:29 1 Kings 4:34 And people of all nations came And God gave Solomon wisdom to hear the wisdom of Solomon, and understanding beyond and from all the kings of the measure, and breadth of mind earth, who had heard of his like the sand on the seashore.
    [Show full text]
  • Messianism and the Septuagint: Collected Essays / by Johan Lust
    BIBLIOTHECA EPHEMERIDUM THEOLOGICARUM LOVANIENSIUM EDITED BY THE BOARD OF EPHEMERIDES THEOLOGICAE LOV ANIENS ES J.-M. Auwers, Ε. Brito, L. De Fleurquin, J. Famerée, É. Gaziaux, J. Haers, A. Haquin, L. Kenis, M. Lamberigts, G. Van Belle, J. Verheyden EXECUTIVE EDITORS J.-M. Auwers, Ε. Brito, A. Haquin, L. Kenis, G. Van Belle, J. Verheyden EDITORIAL STAFF R. Corstjens - P. Van Overbeke UNIVERSITÉ CATHOLIQUE DE LOUVAIN KATHOLIEKE UNIVERSITEIT LEUVEN LOUVAIN-LA-NEUVE LEUVEN BIBLIOTHECA EPHEMERIDUM THEOLOGICARUM LOVANIENSIUM CLXXVIII MESSIANISM AND THE SEPTUAGINT COLLECTED ESSAYS BY J. LUST EDITED BY K. HAUSPIE LEUVEN UITGEVERIJ PEETERS UNIVERSITY PRESS LEUVEN ISBN 90 5867 412 6 (Leuven University Press) D/2004/1869/62 ISBN 90-429-1515-3 (Peeters Leuven) ISBN 2-87723-816-4 (Peeters France) D/2004/0602/118 Library of Congress Cataloging-in-Publication Data Lust, J. (Johan) Messianism and the Septuagint: collected essays / by Johan Lust. p. cm. — (Bibliotheca Ephemeridum theologicarum Lovaniensium; 178) Includes bibliographical references. ISBN 90-429-1515-3 (alk. paper) - ISBN 2-87723-816-4 (alk. paper) 1. Messiah-Biblical teaching. 2. Bible. O.T. Greek-Versions—Septuagint. 3. Bible. O.T.—Criticism, interpretation, etc. I. Title. II. Series. BS1199.M44L87 2004 232M2-dc22 2004054746 All rights resen'ed. Except in those cases expressly determined by law, no part of this publication may be multiplied, saved in an automated data file or made public in any way whatsoever without the express prior written consent of the publishers. Leuven University Press / Presses Universitaires de Louvain Universitaire Pers Leuven Blijde-Inkomststraat 5, B-3000 Leuven (Belgium) © 2004 - Peeters, Bondgenotenlaan 153, B-3000 Leuven (Belgium) PREFACE On October 1st, 2003, Professor Johan Lust joined the ranks of the emeriti of the Faculty of Theology at the K.U.Leuven, Belgium.
    [Show full text]
  • “…Prepare to Meet Your God, O Israel!” —Amos 4:12 I Remember Getting Ready to Meet My Wife’S (Then Girlfriend) Parents for the First Time
    Lesson 4 “…prepare to meet your God, O Israel!” —Amos 4:12 I remember getting ready to meet my wife’s (then girlfriend) parents for the first time. What would I say? What would they think of me? Would we get along? I remember thinking and mulling over what I would say, how I would shake their hand, rehearsing how I was to smile, then trying to find the right and proper clothes to wear and how I would present myself. It was quite the intimidating experience and they didn’t make it easy for me! When we did meet, I am pretty sure that they enjoyed watching me squirm and trip over myself! A year and a half after we got married, we discovered that our first child would be arriving. It was a wonderful but a bit scary experience. I was the youngest in my family and didn’t grow up around babies, so I didn’t know what to expect. I quickly learned that there wasn’t any instruction manual, and so I was reliant on others who had gone through it. I tried to do everything in my power to get ready for that little girl. We had to get a room ready with paint, a crib, diapers, baby clothes, burp cloths, crib sheets, a rocking chair, and the list went on and on. It’s amazing how much stuff we needed to have for such a tiny person! By God’s grace, we finished our preparation just a few days before she arrived, so that it was a nice and smooth transition.
    [Show full text]
  • Outline of the Book of Amos “You Only Have I Know of All the Families of the Earth: Therefore I Will Visit Upon You All Your Iniquities ” Amos 3:2
    Outline of the book of Amos “You only have I know of all the families of the earth: therefore I will visit upon you all your iniquities ” Amos 3:2 Introduction: Date The days of Amos were “ evil times ” (Amos 5:13). Uzziah was king of Judah, and Jeroboam II was king of Israel. Uzziah reigned 52 years (790 to 738 BC / II Chron. 26:3), whereas Jeroboam II reigned forty-one years in Israel (791 to 750 BC / cf. II Kg. 14:23). Amos’ prophecy had to fall some time between 791 and 750 BC (the time that encompasses both reigns of Uzziah and Jeroboam II). The only other indicator of time is that this prophecy falls two years before the “earthquake” (Amos 1:1; see also Zech 14:5). During these days the Assyrian Empire was on the verge of world dominance and would begin their westward trek of war and terror under Tiglath-Pileser, king of Assyria, who would arise to power in Assyria at approximately 745 BC i.e., 5 years after Amos’ prophecy. Amos came to pronounce a message of doom upon the people of the northern nation of Israel (Amos 1:1; 7:15). God in Amos Amos was careful to identify Jehovah as the “ God of hosts ” on eight occasions in his prophecy. Amos would leave no doubts within the mind of Israel as to their lawless state and just judgment that they faced. No sin committed by Israel had escaped the all-seeing and all-knowing God (Amos 4:13). Amos not only revealed the omniscience of God but also that He is omnipotent (Amos 4:13; 5:8-9).
    [Show full text]
  • Preaching Like Amos
    Upsetting the Status Quo: Preaching Like Amos Reed Lessing1 Introduction Noted homiletician Eugene Lowry writes, "The first step in the pre­ sented sermon, then, is to upset the equilibrium of the listeners, and is analogous to the opening scene of a play or movie in which some kind of conflict or tension is introduced."2 Saying what is unexpected causes lis­ teners to stop in their tracks. They might think, "What's going on here? That's not the way I've always heard it!" Once the equilibrium is upset the pastor has gained a hearing, and he may then proceed to the task of prob­ ing the problem and offering the solution in the Gospel of Jesus Christ. One way to "upset the equilibrium of the listeners" is by employing the homiletical strategy of inversion.3 By putting the cart before the horse, the pastor alters the normal and expected sequence and thereby elicits people's attention. For example, a sermon on vocation might begin with the phrase, "Take this job and love it!" Preaching on the incarnation, a pastor may state, "This is a riches to rags story." A homily on the church may announce, "Where two or three are gathered together, there is Satan in their midst."4 Literary critics call this use of language irony.5 Irony in­ volves the perception of a discrepancy or incongruity between words and their meaning or between appearance and reality.6 1 Excerpts in this article are from Amos by Reed Lessing, to be published in Decem­ ber of 2008 in the Concordia Commentary Series, order #15-6060 © Concordia Publishing House.
    [Show full text]
  • The Crimes of the Nations in Amos 1-21
    R. Kessler University of Marburg, THE CRIMES OF THE Germany; Rersearch 1 fellow: Department NATIONS IN AMOS 1-2 Old and New Testament Studies, University of the Free ABSTRACT State, South Africa. In the oracles against the nations in Amos 1-2, several E-mail: acts of the nations are condemned as “transgressions” or “crimes”. The text mentions “threshing” one’s enemy, [email protected] deportations and slave trade, acting in wrath and anger, marburg.de expanding one’s territory by conquest, ripping open pregnant women, and desecrating corpses. Although DOI: http://dx.doi. these are clearly acts of violence, they are viewed org/10.18820/23099089/ as legitimate in some contexts. Gods and kings are practising them. It depends on the perspective. The actat.Sup26.12 author of Amos 1-2 sides with the victims and identifies ISSN 1015-8758 (Print) the perspective of the victims with God’s perspective. ISSN 2309-9089 (Online) This lays solid ground for the Book of Amos, in which Acta Theologica 2018 the social violence of the powerful against the weak and vulnerable in Israelite society is judged in the same way Suppl 26:206-220 as a crime against God. © Creative Commons With Attribution (CC-BY) 1. INTRODUCTION In Amos 1-2, verses 1:3-2:16 give an account of eight oracles charging eight nations with transgressions that provoke the intervention of YHWH and the punishment of each nation. The first six oracles are directed against foreign nations, whereas oracles seven and eight address Judah and Israel. 1 This article is written in honour of my colleague and friend, Fanie Snyman.
    [Show full text]