Amos Part 02

In the book of Amos, we see God's judgment proclaimed not only against Israel’s enemies but against Israel itself. Amos 1:2 states, “The LORD roars from Zion,” using similar language to Joel 3:16, where God roars against Israel’s enemies. However, in Amos, the roar is directed at Israel for its own sin. While “Zion” often represents the True Church, it may not hold that symbolic meaning here.

Beginning in Amos 1:3, the prophecy turns to surrounding nations. Damascus, the capital city of Syria, is condemned, as Syria had continually tried to take Gilead from Israel—the territory east of the Jordan occupied by Reuben, Gad and half the tribe of Manasseh. In Amos 1:4, the judgment includes “Hazael,” king of Syria (2 Kings 10:32-33; 13:3-7), and “Ben Hadad,” Hazael’s son or possibly a dynastic title used by Syrian kings.  

In our current day, Damascus has been in the news as the capital of Syria. It was recently overcome by rebels against the incumbent government headed by Bashar Al Assad. He was responsible for a humanitarian crisis that displaced 6.7 million refugees from Syria as a result of a civil war that has lasted since 2011. An additional 7.4 million people have been displaced within Syria. The patterns of behavior have not changed, nor have the ways that those in power treat people.  

Amos 1:5 mentions “the Valley of Aven,” which could be the modern-day Bekaa Valley near Lebanon or a wordplay—“Aven” meaning iniquity, vanity or nothing, echoing Amos 5:4: “Bethel shall come to nothing.” “Beth Eden,” near Haran, may symbolize Damascus itself. “Kir” is referenced as an Assyrian province.

Next, we see a list. It is clear that God keeps record of human behavior, especially against His chosen people. While He has extended the invitation for salvation to other people, He still sees Israel as a special nation and His special people, and home to the city where He has put His name and the seat of His future government on this earth. The next verses explain the judgments that will occur to the oppressing cities and people.  

Gaza is addressed in Amos 1:6, likely representing all Philistia, where the Philistines lived as a constant thorn in Israel’s side. In Amos 1:9, Tyre represents all of Phoenicia—a powerful maritime and commercial center. The “covenant of brotherhood” could refer to the alliance between King Hiram and Kings David and Solomon (1 Kings 5:1–11; 9:11–14). Tyre had supplied materials for building the temple in a commercial alliance, and notably, no Israelite or Judean king ever attacked Phoenicia.

Amos 1:11 condemns Edom, descendants of Esau, for hostility against Israel, despite being brother nations. God had commanded Israel to treat Edom as a brother (Numbers 20:14–21; 1 Sam 4:47; 2 Kings 8:20–22). Teman, a major Edomite city named for Esau’s grandson, and Bozrah, a significant Edomite stronghold, are both judged (Amos 1:12).

In Amos 1:13, Ammon, located north of Edom, is condemned for the brutal act of having “ripped open women with child.” Their major city, “Rabbah,” may correspond to modern-day Amman (Amos 1:14). Moab, Ammon’s brother (Amos 2:1), is judged as well, with Amos 2:2 noting that Moab was later conquered by Babylon.

Judah is addressed in Amos 2:4, punished not for crimes against nature or conscience like the pagan nations, but for knowingly rejecting God’s commandments. They sinned against God and should have known better! God does not play favorites: “to whom much is given, from him much will be required” (Luke 12:48). Judah had God’s law, unlike its neighbors. Judah and Israel are punished separately, with the most severe punishment reserved for Israel.

Israel is held to a higher standard than pagan nations (Amos 2:6), with sins including greed and oppression of the poor. 

“He who mocks the poor reproaches his Maker; he who is glad at calamity will not go unpunished.” (Proverbs 17:5). 

“They sell the righteous for silver, and the poor for a pair of sandals” (Amos 2:6).

The phrase “a pair of sandals” likely refers to the cheapness of life, as though a person’s worth is no more than the cost of shoes. In verse 8, clothes taken in pledge are condemned, violating Exodus 22:25–27, which forbids keeping such collateral overnight.

Amos 2:9–10 recalls the Amorites, powerful Canaanite people referred to as “giants” by the spies (Numbers 13:32–33). God ultimately defeated them, notably through David (2 Samuel 21–22). The phrase “Yet I destroyed his fruit above and his roots beneath,” (verse 9) signifies total destruction (Ezekiel 17:9; Malachai 4:1).

Amos 2:11 introduces the Nazarites, non-Levite men who took a special vow of service to God, including abstaining from wine (Numbers 6:3–4). Israel’s corruption included causing Nazarites to drink wine, thus defiling those dedicated to God. This reflects a broader spiritual failure, not obeying God themselves, and hindering those who would do so. As Jesus said of the lawyers in Luke 11:52, 

“For you have taken away the key of knowledge. You did not enter in yourselves, and those who were entering in you hindered.”

In Amos 2:13 is a farm metaphor, fitting from a shepherd like Amos. It illustrates God's judgment pressing down upon sinful Israel. Though the Hebrew is difficult to translate precisely, it seems to indicate that no one can escape God’s judgment. Verses 14 affirms that no power or talent of man will deliver from God’s punishment, “The strong shall not strengthen his power, nor shall the mighty deliver himself.” The phrase “flee naked” likely refers to soldiers stripped of their armor, not literal nudity. This emphasizes the complete vulnerability of even the strongest when faced with divine justice.

Minor Prophets class is taught at ABC by Dr. Frank Dunkle

UYA Team | uya@ucg.org  

United Young Adults (UYA) primarily serves the 18–32-year age group for the United Church of God. There are three main areas of contribution to the lives of the young adults: Promoting Spiritual Growth, Developing Meaningful Relationships and Making the Most of Your Talents. The Know Your Sword series is a daily expository message introducing God’s Word from a trusted perspective.