Amos 2:6 – 3:8

[alon]

This is the haftarah for the par’shah of the sale of Joseph, an injustice which in many ways parallels the greater injustices dealt with by the prophet Amos.

Amos ministry occurred late in the reign Jeroboam II, a wealthy, contemptuouse and idolatrous king (c. 793-753 BCE) and a contemporary of Azariah (Uzziah) of Judah (c. 792-740 BCE). This means his ministry was from about 765-750 BCE. It was during a time of economic prosperity, but also of moral corruption and idolatry. “They perpetrated shamelessly the enormous crimes for which the Amorites were dispossessed by Joshua and their fathers” (EB Meyer). It was against these sins Amos virulently prophesied.

Amos (which means ‘burden’) was shepherd and dresser of sycamore fruit.

Amos 7:14 (ESV) Then Amos answered and said to Amaziah, “I was no prophet, nor a prophet's son, but I was a herdsman and a dresser of sycamore figs.

He was from Tekoa, a hill town about 10 mi south or Jerusalem.

Amos 3:1, 13 (ESV) Hear this word that the Lord has spoken against you, O people of Israel, against the whole family that I brought up out of the land of Egypt: … “Hear, and testify against the house of Jacob,” declares the Lord God, the God of hosts,

Called as a prophet to the whole house of Jacob, but mainly to the Northern Kingdom at its' main sanctuary at Bethel.

Amos 7:10, 15 (ESV) Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, “Amos has conspired against you in the midst of the house of Israel. The land is not able to bear all his words. … But the Lord took me from following the flock, and the Lord said to me, ‘Go, prophesy to my people Israel.’

Israel here refers to both the nation of Israel (vvs. 5-6) and to Israel as a whole (v. 10). The poetic style of the text plays with the ambiguouse meanings of the term Israel, allowing both interpretations to be accurate and indeed necessary.

Christian commentators tend to see Amos as a very simple poetic text, beautiful in its’ structure, with very simple warnings. While it is true much can be gleaned from the text like this, it falls far short of truly understanding the ministry and prophecies of Amos.

This book utilizes a very complex literary structure. It is divided into sub-units marked by phrases like “Hear this word.” Ancient texts had no paragraphs as we know them, but repetition of important words or phrases served almost the same purpose. However prophetic texts were written to allow multiple ways of subdividing them. These different divisions impart different meanings to each other, and so create much richer understanding. To really understand, you must read the entire book.

The prophet often speaks of God in the 1st and 3rd persons interchangeably. As the text shifts references to the Lord from 3rd to 1st person, human and divine speech are intertwined and their limits blurred. This is common in prophetic books.

Let’s start at the beginning:

Amos 1:1-2 (ESV)  The words of Amos, who was among the shepherds [or sheep breeders] of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah and in the days of Jeroboam the son of Joash, king of Israel, [during] two years before the earthquake. And he said: “The Lord roars from Zion and utters his voice from Jerusalem; the pastures of the shepherds mourn, and the top of Carmel withers.”

Allegorically this prophecy concerns the downfall of wicked nations, and is an introduction to following prophecies. Amos 1:1 – 2:3 deals with the judgment of the nations. 2:6-16 judgement on Israel is expressed in the same literary form, but is much more detailed because as heir to the covenant she was given much greater light and enjoyed far more privileges.

Amos 1:6 (ESV) Thus says the Lord: “For three transgressions of Israel, and for four, I will not revoke the punishment, because they sell the righteous for silver, and the needy for a pair of sandals—

Justice was being perverted. Their judges accepted bribes and curried favor with the more noble class. Remember one of the requirements, reflected even in the Noachide Laws, was for Israel to set up courts to render fair judgments:

Deuteronomy 16:18 (ESV) “You shall appoint judges and officers in all your towns that the Lord your God is giving you, according to your tribes, and they shall judge the people with righteous judgment."

Amos 1:7-8 (ESV) those who trample the head of the poor into the dust of the earth and turn aside the way of the afflicted; a man and his father go in to the same girl, so that my holy name is profaned; they lay themselves down beside every altar on garments taken in pledge, and in the house of their God they drink the wine of those who have been fined.

This reflects the social injustice, sexual perversion, and cultic immorality for which Israel would be judged.

Amos 1:9-11 (ESV) “Yet it was I who destroyed the Amorite before them, whose height was like the height of the cedars and who was as strong as the oaks; I destroyed his fruit above and his roots beneath. Also it was I who brought you up out of the land of Egypt and led you forty years in the wilderness, to possess the land of the Amorite. And I raised up some of your sons for prophets, and some of your young men for Nazirites. Is it not indeed so, O people of Israel?” declares the Lord.

This summation of Hashem’s actions regarding Israel is in stark contrast to the faithlessness of Israel. This is just grounds for punishment.

Amos 1:12 (ESV) “But you made the Nazirites drink wine, and commanded the prophets, saying, ‘You shall not prophesy.’

The Nazarite vow forbade drinking wine or any of the products of grapes.

Numbers 6:3 (ESV) he shall separate himself from wine and strong drink. He shall drink no vinegar made from wine or strong drink and shall not drink any juice of grapes or eat grapes, fresh or dried.

Amos 1:13-16 (ESV) “Behold, I will press you down in your place, as a cart full of sheaves presses down. Flight shall perish from the swift, and the strong shall not retain his strength, nor shall the mighty save his life; he who handles the bow shall not stand, and he who is swift of foot shall not save himself, nor shall he who rides the horse save his life; and he who is stout of heart among the mighty shall flee away naked (or unarmed) in that day,” declares the Lord.

This reverse-immage of warriors is indicative of the reversed order caused by divine intervention. It parallels the order caused by human intervention; prophets who do not talk, and Nazarites who drink wine.

Amos 3:1 (ESV) Hear this word that the Lord has spoken against you, O people of Israel, against the whole family that I brought up out of the land of Egypt:

This ‘whole family’ reference to Israel identifies all Israel, not just the Southern nation.

Amos 3:2 (ESV) “You only have I known of all the families of the earth; therefore I will punish you for all your iniquities."

Because of her greater privilege and covenant relationship Israel’s failure would be severely judged. This unique relationship carries obligations, and punishment results when obligations are not met.

Amos 3:3-8 is a series of rhetorical questions which bring about cause and effect situations. These are morally instructive. The questions given lead us to the implicit question: ‘How is it that when the prophet warns of impending doom the people pay no attention?’ As Meshiachim I think we can all relate.

Amos 3:3-8 (ESV) “Do two walk together, unless they have agreed to meet? Does a lion roar in the forest, when he has no prey? Does a young lion cry out from his den, if he has taken nothing? Does a bird fall in a snare on the earth, when there is no trap for it? Does a snare spring up from the ground, when it has taken nothing? Is a trumpet blown in a city, and the people are not afraid? Does disaster come to a city, unless the Lord has done it? “For the Lord God does nothing without revealing his secret to his servants the prophets. The lion has roared; who will not fear? The Lord God has spoken; who can but prophesy?”

Amos is another minor prophet who packs in a lot of instruction for the ages. This overview just scratches the surface. I find far more enjoyment in reading and studying these ancient men of God than I do in working through the B’rith Chadasha. Both are important; but if we don’t understand this, we’ll be led down the primrose path when reading the Kethuvai Shelachim (apostolic writings) or the warnings of Yeshua.

Dan C

Sources: JPS Study TNK, Stone Edition Tenach, Ungers’ Bible Handbook, E.B. Meyer, W. Wiersby, Websters’ Hebrew Dictionary, my father and others.

See also:  theloveofgod.proboards.com/thread/3739/amos-2-6-21-24  (Note: post moved below and thread deleted)

[alon]

Amos 2:6-8 (ESV) Thus says the Lord: “For three transgressions of Israel, and for four, I will not revoke the punishment, because they sell the righteous for silver, and the needy for a pair of sandals— those who trample the head of the poor into the dust of the earth and turn aside the way of the afflicted; a man and his father go in to the same girl, so that my holy name is profaned; they lay themselves down beside every altar on garments taken in pledge, and in the house of their God they drink the wine of those who have been fined.

The prophet, speaking for God was disgusted with how the wealthier class was treating its poor. This was the first time in Israel’s history that there were classes among the common people. There were obviously kings, courtiers and wealthy people. But among the common people were there never before two classes. Once that happened the rich began to take advantage of the poorer class. They were stealing from them, using unbalanced scales and heavier weights.

Along with that came sexual deviance. Amos was appalled and spoke out against it. The high priest and the King sharply opposed Amos, for which they both paid a heavy price. Amos also exposes the nation for ritual observance unaccompanied by ethical behavior. If we’re not living a life of , God hates our sacrifices and offerings. This is the context of the following verses:

Amos 5:21-24 (ESV) “I hate, I despise your feasts, and I take no delight in your solemn assemblies. Even though you offer me your burnt offerings and grain offerings, I will not accept them; and the peace offerings of your fattened animals, I will not look upon them. Take away from me the noise of your songs; to the melody of your harps I will not listen. But let justice roll down like waters, and righteousness like an ever-flowing stream.

Many Christian teachers use these verses to say that God has done away with the Old Testament and God’s moedim. They also use it to say that religion is something bad. But the context here is clear, God hates those things when they are not done along with righteous living.

Some wonder how Israel got into this position in the first place. How did they become an affluent nation? It was because of the standing of neighboring countries. In 805 BC Assyria had crushed Syria. Syria was Israel’s historic enemy. Assyria crushed Syria so badly that Israel didn’t have to worry about them for a while. Then from 782-745 BCE Assyria itself was governed by a series of weak kings; so the Mediterranean area was basically left untouched and Israel was able to prosper economically.

So we must take a lesson in this in our everyday dealings with others. Jewish tradition holds that the first thing that will be asked of you when you stand before God is “How were your business dealings with others?”

Mark 12:30-31 (ESV) And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’ The second is this: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.”

Dan C

Sources: This is mostly notes from a teaching Rav S did, along with some of my own studies.

Moved from:  theloveofgod.proboards.com/thread/3739/amos-2-6-21-24  (now deleted)

[alon]

Again, sorry I am late. This is the haftara for Par'shah Vayeshev; Amos 2:6-3:8.

Dan C