Source: http://nymormon.me/32-biblestudyamos
Timestamp: 2019-04-19 21:10:10+00:00

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Amos was of the little town of Tekon, in the tribe of Judah, about four leagues southward of Jerusalem. There is no good proof, however, that he was a native of this place, but only that he retired thither when he was driven from Bethel, which was in the kingdom of the ten tribes. It is very probable that he was born within the territories of Israel, and that his mission was directed principally to this kingdom.
As he was prophesying in Bethel, where the golden calves were, in the reign of Jeroboam II, before the birth of Jesus Christ, 783, Amaziah, the high priest of Bethel, accused him before King Jeroboam, saying, "Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words. For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their land." Amaziah said therefore unto Amos, "O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there: but prophesy not again any more at Beth-el; for it is the king's chapel, and it is the king's court."
Amos answer Amaziah, "I was no prophet, neither was I a prophet's son; but I was an herdman, and a gatherer of sycomore fruit: and the Lord took me as I followed the flock, and the Lord said unto me, Go, prophesy unto my people Israel." After this the prophet retired into the kingdom of Judah, and dwelt in the town of Tekoa, where he continued to prophesy. He complains in many places of the violence offered him by endeavoring to oblige him to silence, and bitterly exclaims against the disorders of Israel.
He began to prophesy the second year before the earthquake, which happened in the reign of King Uzziah; and which Josephus, with most of the ancient and modern commentators, refers to this prince's usurpation of the priest's office, when he attempted to offer incense to the Lord. The first of his prophecies, in order of time, are those of the seventh chapter. The others he pronounced in the town of Tekoa, whither he retired. His first two chapters are against Damascus, the Philistines, Tyrians, Edomites, Ammonites, Moabites, the kingdom of Judah, and that of the ten tribes. The evils with which he threatens them refer to the time of Shalmaneser, Tiglath-pileser, Sennacherib, and Nebuchadnezzar, who did so much mischief to these provinces, and at last led the Israelites into captivity.
He foretold the misfortunes into which the kingdom of Israel should fall after the death of Jeroboam II, who was then living. He foretold the death of King Zechariah; the invasion of the lands belonging to Israel by Pul and Tiglath-pileser, king of Assyria; and speaks of the captivity of the ten tribes, and of their return into their own country. He makes sharp invective against the sins of Israel; against their effeminacy and avarice, their harshness to the poor, the splendor of their buildings, and the delicacy of their tables. He reproves the people of Israel for going to Bethel, Dan, Gilgal, and Beersheba, which were the most famous pilgrimages of the country; and for swearing by the gods of these places.
Amos 1:1. Who Was Amos and When Did He Minister?
The Hebrew name Amos means "bearer" or "burden" and refers to the weighty warning that the Lord commissioned Amos to carry to the kingdom of Israel. Amos was a shepherd from a city called Tekoa, now a hilltop of ancient ruins about six miles south of Bethlehem, away from the normal trade routes. Although small and obscure, Tekoa was strategic enough that Rehoboam fortified it as a southern city of defense for Jerusalem (see 2 Chronicles 11:6). Amos was an alert observer of people and nations, and scholars agree that he was far from being an untutored rustic, even though he described himself as a simple herdsman (see 1:1; 7:14-15).
Since the contemporaneous reigns of Judah's Uzziah and Israel's Jeroboam II are specifically mentioned in the scripture, the ministry of Amos has been estimated to have been about 750 BC. If so, he may have been contemporary with Isaiah and Hosea.
Amos 1:1-15. What did Amos show in Amos 1?
Amos 1:2. "The Lord Will Roar from Zion"
The term Zion sometimes refers to Jerusalem, where there is a hill by that name, but that is not always the case, as the following references indicate: Joel 3:16-17; Isaiah 2:2-3; 40:9; 64:10. Isaiah 2:2-3 speaks of a latter-day Zion. This Zion will be located on the American continent (see Article of Faith 10). For a broader listing of references concerning the geographical location of Zion, see Bible Dictionary, s.v. "Zion." See also Notes and Commentary on Joel 2:1.
Amos 1:3, 6, 11. "For Three Transgressions ... and for Four"
Here the prophet Amos forecast the Lord's judgments upon the Syrians (see Amos 1:3-5), Philistines (see Amos 1:6-8), Tyrians (see Amos 1:9-10), Edomites (see Amos 1:11-12), Ammonites (see Amos 1:13-15), and Moabites (see Amos 2:1-3). All of these people were neighbors of the Israelites and in most cases had been enemies to the covenant people. Once those judgments had been pronounced, Amos outlined the judgments coming upon the kingdoms of Judah (see Amos 2:4-5) and Israel (see Amos 2:6-16). His linking the two kingdoms of the Israelites with other nations suggests that Israel was no longer a "peculiar people" (see Exodus 19:5; Deuteronomy 14:2) but had become like the gentile nations around them.
Even though Amos was sent especially to Israel, he spoke for God against the evils of all the nations. Some have termed Amos a prophet of doom, but he only warned the people of the calamitous paths they were following. All of these territories or kingdoms eventually fell.
Amos 2:1-16. On whom would the Lord pour out his judgments? Why?
The reasons for the punishment of Judah and Israel differ from those for the punishment of the gentile nations. No acts are mentioned except for the forsaking of the Lord and turning to wickedness. Israel had been given the law of God. Therefore, more was expected of them.
Panting "after the dust of the earth upon the head of the poor" (v. 7) refers to the people being general oppressors of the poor, showing them neither justice nor mercy. The idea is that the people longed to see the poor in such a state of misery that they threw dust on their heads (a sign of mourning). Verses 11 and 12 refer to the Nazarites, who were instituted by the Lord to show the spiritual nature of His religion (see Numbers 6:2-21). Amos condemned Israel for polluting the Nazarites by giving them wine to drink. He also chastized them for commanding the prophets not to prophecy. Apparently, Israel would have liked to set these servants of the Lord aside so that they could live every man according to his own way and feel comfortable in doing so.
Amos spoke to the whole of Israel, all twelve families or tribes. Using the metaphor of a husband, the Lord reminded Israel that He had chosen no other (see Amos 3:2; Deuteronomy 7:6). He spoke of Himself as a faithful husband and reminded Israel of her covenant relationship with Him (see Jeremiah 3:19-20). In verse 3 He asked Israel to remember the need for unity in her relationship with Him. It is necessary, if they are to walk together, for them to be in agreement. The images are all chosen to express the same thing: God, has foreknowledge of all calamities (see vv. 2-6), but He never sends a calamity unless He first notifies His prophet of it (see v. 7; see also 2 Nephi 30:17; Jacob 4:8). Prophecy comes by direct revelation. God has knowledge of all His children and their doings and justly warns and threatens with His judgments. The fact that the prophets prophesy correctly is an indication that they are in communion with God and that they do indeed walk together.
Amos 3:7. To whom does the Lord reveal his secrets?
Amos 3:9-11. Why was Israel overwhelmed by an adversary?
Amos 3:9-11. What Is the Significance of the Mention of Ashdod and Egypt?
Amos 3:11 says "an adversary there shall be," which means there should be no escape. Wherever the people turned they would meet a foe, for God's judgments and retributions are sure.
Amos 3:12-15. What Is the Significance of the Imagery Amos Used Here?
Amos used vivid imagery to show that scarcely any would escape and those who did would do so with extreme difficulty. It is like a shepherd who can recover no more of a sheep carried away by a lion than two of its legs or a piece of its ear, just enough to prove that they belonged to his sheep. This prophecy saw fulfillment when Sargon took Samaria, part of the Northern Kingdom, captive about BC 721.
In the East the corner is the most honorable place, and a couch in the corner of a room is the place of greatest distinction. These words were used to mean that even in the cities which were in the most honorable part of the land, whether Samaria in Israel, or Damascus in Syria, none would escape the judgments. In that day the Lord would remove His power from among Israel, as symbolized by the cutting off of the horns of the altar (see Old Testament Student Manual: Genesis-2 Samuel [religion 301, 2003], pp. 166-67 for an explanation of the horns as a symbol of power).
Bethel (see v. 14) was the official religious capital of the Northern Kingdom. The prophet was saying that not only the poor habitations of the villages and the country would be smitten but also those of the nobility, those who had summer and winter homes adorned with ivory vessels and carvings.
Amos 4:4-5:3. How Did the Lord Regard Israel's Spiritual Condition?
The sacrifices of Israel had degenerated into heartless ritual. It did no good to go to religious centers, to Bethel or Gilgal, and offer sacrifice in a sinful state. The outward sacrifices should have symbolized repentance, an inward change; but outward sacrifice without inward change is a mockery, and God will not be mocked.
The God of hosts (see Amos 4:13) is the Lord Jesus Christ, the Creator of heaven and earth (see Topical Guide, s.v. "Jesus Christ, Creator"). The first three verses of chapter 5 are a lamentation over Israel's fallen state. The pure virgin (Israel) became an evil woman, and "there is none to raise her up" (Amos 5:2).
Amos 4:6-7. What judgments did the Lord send upon his people?
Amos 4:8. How did the people respond?
Amos 5:4. What was Israel encouraged to do?
Amos 5:4-27. "Hate Evil and Love the Good"
Amos 5:21-27. How did they offend the Lord?
Amos 5:26. Who Were Moloch and Chiun?
Moloch and Chiun were heathen gods that the Israelite women had adopted. So grievously addicted to idolatry were those in Samaria that they carried miniature replicas of these gods everywhere they went. The Lord promised "captivity beyond Damascus" (v. 27) for this sin.
Amos 6. "Woe to Them That Are at Ease in Zion"
The Lord enlarged here on the captivity that He foresaw for degenerate Israel. But first He invited them to visit other places of destruction -- Calneh in Mesopotamia, Hamath in Syria, and Gath in Philistia -- and observe what happened to the people there. Were the Israelites any better than they? Certainly not. They had been punished, and so would Israel. Moreover, the wealthy -- those who lay on ivory beds and ate sumptuous food -- would be the first to suffer (see Amos 6:3-7; 2 Nephi 28:21-25).
Thus, Israel's destruction was made sure by her own choice. Horses cannot run on rocks without slipping, nor can a man plough rocks in order to plant (see v. 12). By the same token, rebellious Israel could not expect to prosper in her state of evil. Verse 13 is an indictment against Israel, who rejoiced in casting off the Lord's power and feeling sufficient in and of herself. What Amos had predicted came to pass within thirty years.
Amos 6:7. What would happen to those who are at ease in Zion and to Israel?
The last three chapters of Amos deal with five visions Amos had. The first four of these visions begin with a phrase such as "Thus hath the Lord God showed me" (see Amos 7:1, 4, 7; 8:1). The fifth commences with the words "I saw the Lord" (Amos 9:1). The first four visions show the various judgments of the Lord upon Israel, while the fifth vision portends the overthrow of their apostate theocracy and the restoration of fallen Israel. The visions are (1) a swarm of locusts (Amos 7:1-3); (2) devouring fire (Amos 7:4-6); (3) the master builder with the plumbline (Amos 7:7-9); (4) the basket of summer fruit (Amos 8); and (5) the smitten sanctuary (Amos 9:1-6). Each has a symbolic meaning that clearly shows that the Lord intended to bring the kingdom of Israel to an end if His people did not repent. The meaning of each vision will be considered individually.
Devouring fire (Amos 7:4-6). The fire that devoured the great deep (presumably the ocean) is symbolic of the partially destructive wars that Israel was later involved in. Like the fire which "did eat up a part" of the great deep, Israel's land was partly despoiled and many of its people led away.
The master builder with the plumbline (Amos 7:7-9). A plumbline is used to obtain exactness and accuracy in construction work. Here it seems to symbolize that God's strict justice will prevail in judging Israel for her evil ways. All wickedness will be sought out, measured (judged), and destroyed.
The basket of summer fruit (Amos 8:1-9). The harvest of summer fruit symbolized the ripening of Israel. Just as summer fruit must be eaten when picked or it will spoil, Israel was ripe for picking and spoiling by enemies.
The smitten sanctuary (Amos 9:1-6). From His dwelling place, the Lord will smite the wicked. There is none to escape, hide where they may. Only the Second Coming of the Lord fulfills such a description, for when the Lord comes in His glory, the rewards of justice will be met. No mountain is high enough, no sea so deep that the unrepentant sinner can hide from the judgments of a just God.
Amos 7:16-17. What did Amos prophesy?
Amos 8:11-12. What would there be a famine of?
Here again one finds a clear case of prophetic dualism. Amos predicted a famine of the word of the Lord, which famine certainly occurred during the period of apostasy in Israel and Judah. The hardness of their hearts reached such a state that from 400 BC until the ministry of John the Baptist, which began in AD 30, as far as we know there were no prophets in Israel.
"Many centuries passed and that day came when a blanket of disbelief covered this earth, not a blanket of cotton or wool, but a blanket of apostasy, and a hunger and a thirst by many which was not satisfied.
Amos 9:7-15. "I Will Sift the House of Israel among All Nations"
Amos told Israel that they could not expect deliverance simply because they were the chosen people (see Amos 9:7). The kingdom of Israel, he said, would be destroyed, except for a remnant of Jacob whom the Lord would preserve because of His mercy (see v. 8). The gathering of the righteous remnant will be such that not one worthy soul will be unnoticed (see v. 9), and the Lord will establish His work, even to the raising of the temple in Jerusalem to its proper place (see v. 11a).
Every righteous soul who has taken upon himself the name of the Lord -- be he Israelite or Gentile -- will be brought into the kingdom (see Amos 9:12). And the lands of the earth will shed forth their riches. The promises to scattered Israel are secure, for they will be gathered back into the kingdom of God, inheriting every blessing promised to the righteous with no fear of losing them evermore (see vv. 14-15).
Amos 9:9. What would happen to Israel?
Amos 9:13-15. What would happen to Israel in the last days?

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