Note: <\/strong>All quoted passages in paper will be from the NASB<\/p>\n 1a <\/sup><\/strong>I saw the Lord standing beside the altar, and he said: 7<\/sup><\/strong>\u00a0\u00a0\u00a0\u00a0 Are you not like the Ethiopians to me, Amos appears to be an early prophetic composition, pre-exilic, but also shows signs of later redactions. It is most likely that the original composition was done by Amos and then copied later by a scribe. However, since all of the known Amos manuscripts are rather late, it is currently impossible to pinpoint an exact date. In the following section the closest estimate and it’s reasoning will be presented for when and how Amos was composed.<\/p>\n Internal Evidence<\/strong><\/p>\n The dating methods based on linguistic studies can be hard when all the manuscripts are rather late, however, internal clues in the book will help lead us toward a date range that should be agreeable to most readers.<\/p>\n With these two points in mind, it is reasonable to conclude that Amos could not have been written before 752, give or take a few years. However, the possibility for a late date is still possible. Once again, internal evidence will provide a window for how late this date could be.<\/p>\n With these points in mind we can now construct a crude window for the books composition. Somewhere between 752 BCE and 612 BCE (140 years), the book of Amos was compiled and redacted by Amos’ disciples. The book almost certainly contains the actual words and sermons given by Amos which are going to be slightly older than the rest of the text. We can be sure that the book was not compiled by just Amos because Amos is mentioned in the 3rd person in a number of locations (most notably in 1:1 & 7:10-11).<\/p>\n We can be sure that at least the oracles of Amos were in the 8th century, even if the composition of the book was later and redactions even post-exilic. In fact, the oracles contained in the book can be dated before 732 BCE since Damascus and Aram are mentioned.<\/p>\n \u201cI will also\u00a0a<\/a>break the\u00a0gate<\/em>\u00a0bar of Damascus, Aram was invaded by the Assyrians in 732 BCE so mentioning their future exile in a time period where they did not exist would be counterproductive. Almost certainly, the oracles at least partially date back to pre-732 BCE. Thus, the oldest material in the book is reasonably estimated to have been written in the mid-8th century.<\/p>\n During Amos\u2019 ministry he faced opposition from both the religious and governing leaders of Israel. His message was in direct contrast with the norms of society. At this point in history, Israel was a wealthy and prosperous nation, successful in military accomplishments and business. They were still enjoying the wealth of the Davidic and Solomonic reigns, even though the unified kingdom had split between Solomon’s sons (Rehoboam in the south and Jeroboam in the north).<\/span><\/p>\n At the time of Amos, King Jeroboam II was on the throne in the northern kingdom of Israel (786-746 B.C.), whilst Uzziah was enthroned in Judah from 783-742 B.C. The upper and lower dating limits on Amos\u2019 ministry would be 786-742 B.C. Jeroboam\u2019s reign in the north was a time of peace for Israel, with little threat from outside foes. The biggest threat could have only come from Assyria; however Israel had successfully allied with them in the mid-8<\/span>th<\/span> century B.C. in order to drive the Arameans from their land.<\/span> Unfortunately, their alliance with (and dependence on) Assyria caused them to become more dedicated to the foreign nation than to the leading of Yahweh.\u00a0<\/span><\/p>\n Because of this socio-economical success, Israel became bloated and arrogant, forgetting that it was the Lord who made them into a nation (Amos 2:10). They were becoming a corrupt nation. Their religious heritage was slowly melting away. The decline in obedience to the Law and God\u2019s direction can be found in the many charges that Amos brings on Israel. In 2:12 he states that the Nazarites are forced to corrupt themselves by drinking wine. In addition, the prophets are commanded to no longer prophesy. They were trampling the poor and making court rulings for pay. The culture was wholly perverted.<\/span><\/p>\n they sell the righteous for\u00a0silver,<\/span> Israel had become largely unjust. The rich had become exceedingly richer at the expense of the poor. They owned multiple homes which was condemned as a sign excess (3:15). They placed a heavy rent upon the poor (5:11), while the rich had houses built of well-made stone and didn’t even live in them. The poor are rejected at the city gates (5:12), as well as the oppressed and needy (4:1). They also used dishonest scales to make improper transactions (Amos 8:4-6). The corruption is so severe that Amos says in 5:13 that a wise person would be smart to just keep their mouth shut in the midst of God\u2019s judgment and keep silent.<\/p>\n For I know how many are your transgressions<\/span> Israel had also turned to Idolatrous practices. Multiple times the altar at Bethel is condemned by the Lord, and in 3:14 God remarks that the horns of the altar will be broken right off. \u00a0He detests their offerings and their false worship. Amos even mocked their pagan worship.<\/span><\/p>\n 4\u00a0<\/sup>\u201cCome to Bethel, and transgress;<\/span> The prophet Amos did not regard himself as a true prophet (“Then Amos answered and said to Amaziah,\u00a0\u201cI was no prophet, nor a prophet’s son”<\/em> Amos 7:14). However, the Lord did call upon and use Amos to fill such a prphetic role.<\/span> He was even recognized by the priest of Bethel, Amaziah, as the prophet of Judah (Amos 7:10-17). His main profession was as a herdsman and a grower of sycamore figs. In the opening verse of Amos he is introduced as a sheepherder from Tekoa, which is located in the Highlands of Judah, about 10 miles south of Jerusalem.<\/span> Thus, we can conclude Amos\u2019 prophetic activity caused him to travel from his home since he was prophesying to the northern kingdom of Israel. He was a fish out of water.<\/span><\/p>\n However, Amos was no an uneducated man. He demonstrates his knowledge of the geography and socio-political situation in his many references to locations, nations, and names that are located outside of his native land of Judah. He is also keen on the many occurrences of evil that has occurred in the surrounding nations. The whole first chapter depicts the crimes of the nations who Israel would have opposed. His message is very strategic geographically as he accuses Israel\u2019s enemies first of transgressing the Law of God, then Israels nemesis, Judah, and lastly Israel. One must assume that either the Lord revealed such information to Amos or he was acutely aware of the transgressions and current state of being that each of the territories he listed.<\/span><\/p>\n The outline of the book of Amos has been theorized in many ways. Some propose an over-all chiastic structure centering on verse 5:8 (\u201cthe Lord is His name\u201d); however, a lot of fudging has to be done to make this setup work. The closest over-all chiastic structure found in the book is noted in the outline below, but is still theoretical since it is such a loose format. This chiastic layout provided by Thomas Finley leaves out nearly six chapters of book. With slight revisions a chiastic can be used for an outline and cover all the chapters of the book, with all the closing parts of the chiasm.<\/p>\n The outline below shows the entire book of Amos with the 9th chapter broken out into a deeper outline since that is the passage focus for the exegetical study.<\/p>\n A \u00a0Judgment of the Land (1:2) B\u00a0 Judgment of the Nations (1:3\u20132:3)<\/strong> C \u00a0Judgment of Israel (3:1\u20139:10)<\/strong> i. Amos sees the Lord beside the Alter (9:1a)<\/span> a. They will dig to Sheol, but God will reach them (9:2a)<\/span> iv. The Lord God of Hosts is The One (9:5-6) (mini chiasm)<\/span><\/p>\n a. God over the waters and earth (9:5)\u00a0<\/span> v. The Lord is His name (9:6c)<\/span><\/p>\n Israel has become like the other Nations (9:7) vi. Israel will be sifted (9:9-10)<\/span><\/p>\n a. No Impurities will survive (9:9) C\u00b4 Restoration of Israel (9:11) B\u00b4 Restoration of the Nations (9:12) A\u00b4 Restoration of the Land (9:13\u201315) <\/p>\n <\/p>\n The Genre of Amos, chapter nine, is largely poetic, with a judgment prophecy in the framework of a legal document. <\/span><\/p>\n Poetic<\/strong><\/p>\n The prophetic aspect of this chapter is seen clearly in the opening of 9:1 where Amos declares that he saw (\u05e8\u05b8\u05d0\u05b4\u05a8\u05d9\u05ea\u05b4\u05d9) and heard (\u05d5\u05b7\u05d9\u05b9\u05bc\u05d0\u05de\u05b6\u05e8) from the Lord, concerning future events that were going to occur. The passage also contains phrases such as \u201cin that day,\u201d (9:11) and \u201cdeclares the Lord,\u201d (9:7, 8, 12) which are both common components of prophetic literature. The poetic features are made up of various parallel styles, and extensive use of word plays. In verses 9:1-6 Amos repeatedly contrasts things and ideas that are in the extremities of the universe while referring to the incapableness and the complete authority possessed by the Lord.<\/span><\/p>\n 2\u00a0<\/sup><\/span>\u201cIf they dig into Sheol,<\/span> <\/p>\n One of the literary features that is most noticeable to the reader is the parallelism found throughout chapter nine of Amos. \u00a0The Amos 9:2-6 is a poetic explanation of the ending statement in verse one, which states that the Lord\u2019s wrath will be inescapable. Verses 2-6 use antithetic parallels to describe the extent of God\u2019s ability to exercise his wrath. The introduction to this section starts with a command from God, but even it contains a reference to something that has both a high and low extremity. The \u201ccapitals\u201d mentioned in verse 1 which Amos was to strike were the top-most portion of a building column\/pillar, and the next line mentions that this will be done so that the foundation or the \u201cthresholds\u201d will shake. In verse two the Lord declares through Amos that even if those who are trying to escape God\u2019s wrath try to dig to Sheol that He will be able to reach them (1:2). If they ascend into the heavens then He will bring them down. If they can neither hide on the top of mount Carmel, nor the bottom of the sea floor. <\/span><\/p>\n Amos also uses loosely put together poetic structures such as 9:13-15, which is designed with parallel lines in a synonymous style, but these verses also construct a partial chiasm. The order is {A-B-C-B\u2019-C\u2019} which is a chiasm that is missing the matching A\u2019 portion at the end, and is replaced by a reiteration of the main point in the passage represented by C. While this is not uncommon in Amos\u2019 writing, it is difficult to label what form of poetry this quasi-chiasm is to be called. What is clear, however, is that this passage is employing synonymous parallelism. Another example of Amos\u2019 loose but structured chiastic writing is 9:5-6, which has an {A-B-C-A\u2019-B\u2019-A\u2019} format that in embedded in an inclusio declaring that the Lord is the one who does the powerful acts mentioned within the inclusio.<\/span><\/p>\n Legal<\/strong><\/p>\n Amos 9:1-15 also fits into the legal genre since it is the judgment or sentencing portion of a covenant lawsuit, which is the over-arching format of the book of Amos. The covenant lawsuit begins like a legal proceeding with the introduction of the judge and plaintiff. This occurs in 1:2-2:8, when God is seen bringing charges against the nations and then Judah and Israel. The next step is a historical legal review which begins at 2:9, where God begins to recall their past covenant agreement. Chapters three through six all discuss a mix of indictments against God\u2019s people with a mix of historical review, and a call to witness in 3:13, \u201cHear and testify against the house of Jacob.\u201d Chapter five is a call to repentance which is the fifth part of a covenant lawsuit. The call to repentance is simple and to the point. \u201cSeek the Lord that you may live,\u201d (5:6) quotes the prophet to the people of Israel in response to the Lord\u2019s indictment. The last phase of the lawsuit is the verdict or the judgment on the plaintiff. This might explain the change of tone in the last vision of judgments given to Amos in chapter nine. In the previous chapters Amos is drawn into council with the Lord and asked to participate in God\u2019s working. In chapter seven Amos\u2019 input on the judgment over the Israelites is considered and God changes his mind (7:3). However, by chapter nine, God\u2019s judgments have become final and firm. God is no longer asking for Amos\u2019 input and his judgment is inescapable (9:2-6). Verse 1:1 sets the tone for the rest of the chapter; God starts by giving a command to Amos to strike the capitals of the temple and begin the delivering of judgment on the people.<\/p>\n Other Features<\/strong><\/p>\n Another interesting feature in this chapter that is common to the book of Amos is the repetition of the identification of the Lord. The phrase \u201cdeclares the Lord\u201d appears four times within the chapter, and these are accompanied by other phrases that emphasis something about the Lord. In verse five, the Lord is the \u201cGod of hosts.\u201d In verse 5-6 it is declared that the name of the one who commands the powers of the earth is \u05d9\u05d4\u05d5\u05d4. In verse 15, Amos calls the Lord \u201cyour God,\u201d referring to the people of Israel. It seems clear that this final prophetic vision is focusing on who God is and His unstoppable plan of wrath and redemption for Israel. <\/span><\/p>\n Amos chapter nine is divided into two parts. The first part is 9:1-10 which is concerning God\u2019s verdict over Israel and 9:11-15 God\u2019s promise of future restoration covenant promise reiteration. The first section divides into three sub-sections. The first section is 9:1-4 which focuses on God\u2019s overwhelming ability to distribute His wrath without hindrance. The next sub-section of 9:1-10 is 9:5-6 which is a short doxology describing God\u2019s power over the natural universe. The third sub-section is 9:7-10 which is a comparison of Israel to the nations that surround them. The second section of this chapter, 9:11-15, can be divided into two parts. The first sub-section is 11-13, which is a promise of restoration focused on a Davidic reign. The second sub-section is 13-15, which describes God\u2019s restoration of Israel\u2019s land and prosperity.<\/span><\/p>\n
\n1b <\/sup><\/strong>Strike the capitals until the thresholds shake,
\nand shatter them on the heads of all the people;
\n1c<\/sup><\/strong> and those who are left I will kill with the sword;
\nnot one of them shall flee away,
\nnot one of them shall escape.
\n2<\/sup><\/strong>\u00a0Though they dig into Sheol,
\nfrom there shall my hand take them;
\nthough they climb up to heaven,
\nfrom there I will bring them down.
\n3<\/sup><\/strong>\u00a0Though they hide themselves on the top of Carmel,
\nfrom there I will search out and take them;
\nand though they hide from my sight at the bottom of the sea,
\nthere I will command the sea-serpent, and it shall bite them.
\n4<\/sup><\/strong>\u00a0And though they go into captivity in front of their enemies,
\nthere I will command the sword, and it shall kill them;
\nand I will fix my eyes on them
\nfor harm and not for good.
\n5<\/sup><\/strong>\u00a0The Lord, God of hosts,
\nhe who touches the earth and it melts,
\nand all who live in it mourn,
\nand all of it rises like the Nile,
\nand sinks again, like the Nile of Egypt;
\n6<\/sup><\/strong>\u00a0who builds his upper chambers in the heavens,
\nand founds his vault upon the earth;
\nwho calls for the waters of the sea,
\nand pours them out upon the surface of the earth\u2014
\nthe Lord is his name.<\/p>\n
\nO people of Israel? says the Lord.
\nDid I not bring Israel up from the land of Egypt,
\nand the Philistines from Caphtor and the Arameans from Kir?
\n8<\/sup><\/strong>\u00a0\u00a0\u00a0\u00a0 The eyes of the Lord God are upon the sinful kingdom,
\nand I will destroy it from the face of the earth
\n\u2014except that I will not utterly destroy the house of Jacob,
\nsays the Lord.\u00a0<\/sup><\/strong>
\n9<\/sup><\/strong>\u00a0\u00a0\u00a0\u00a0 For lo, I will command,
\nand shake the house of Israel among all the nations
\nas one shakes with a sieve,
\nbut no pebble shall fall to the ground.
\n10<\/sup><\/strong>\u00a0\u00a0 All the sinners of my people shall die by the sword,
\nwho say, \u201cEvil shall not overtake or meet us.\u201d
\n\u00a0<\/sup>
\n11<\/sup><\/strong>\u00a0\u00a0 <\/em>On that day I will raise up
\nthe booth of David that is fallen,
\nand repair its breaches,
\nand raise up its ruins,
\nand rebuild it as in the days of old;
\n12<\/sup><\/strong>\u00a0\u00a0 in order that they may possess the remnant of Edom
\nand all the nations who are called by my name,
\nsays the Lord who does this.
\n13<\/sup><\/strong>\u00a0\u00a0 The time is surely coming, says the Lord,
\nwhen the one who plows shall overtake the one who reaps,
\nand the treader of grapes the one who sows the seed;
\nthe mountains shall drip sweet wine,
\nand all the hills shall flow with it.
\n14<\/sup><\/strong>\u00a0\u00a0 I will restore the fortunes of my people Israel,
\nand they shall rebuild the ruined cities and inhabit them;
\nthey shall plant vineyards and drink their wine,
\nand they shall make gardens and eat their fruit.
\n15<\/sup><\/strong>\u00a0\u00a0 I will plant them upon their land,
\nand they shall never again be plucked up
\nout of the land that I have given them,<\/p>\n
\nI. Date & Composition<\/b><\/h2>\n
\n\n
\n
\n
\nAnd cut off the inhabitant from the\u00a01<\/a>valley of Aven,
\nAnd him who holds the scepter, from Beth-eden;
\nSo the people of Aram will go exiled to\u00a0b<\/a>Kir,\u201d
\nSays the\u00a0Lord. (Amos 1:5)<\/strong><\/p>\n<\/blockquote>\n![\"Amos](\"http:\/\/dustoffthebible.com\/wp-content\/uploads\/2018\/06\/Amos-7-Fragment.jpg\")
<\/a>
\nII. Historical, socio, and spiritual context<\/b><\/h2>\n
\n
\n\u00a0\u00a0\u00a0\u00a0<\/span>and the needy for a pair of sandals\u2014<\/span><\/span>
\n7\u00a0<\/sup>those who trample the head of the poor\u00a0into the dust of the earth<\/span>
\n\u00a0\u00a0\u00a0\u00a0<\/span>and\u00a0turn aside the way of the afflicted;<\/span><\/span>
\na man and his father go in to the same girl,<\/span>
\n\u00a0\u00a0\u00a0\u00a0<\/span>so that my holy name is profaned;<\/span><\/span>
\n(Amos 2:6b-7)<\/strong><\/p><\/blockquote>\n
\n\u00a0\u00a0\u00a0\u00a0<\/span>and how great are your sins\u2014<\/span><\/span>
\nyou who afflict the righteous, who\u00a0take a bribe,<\/span>
\n\u00a0\u00a0\u00a0\u00a0<\/span>and\u00a0turn aside the needy\u00a0in the gate.<\/span><\/span>
\n13\u00a0<\/sup>Therefore he who is prudent will\u00a0keep silent in such a time,<\/span>
\n\u00a0\u00a0\u00a0\u00a0<\/span>for it is an evil time.<\/span><\/span>
\n(Amos 5:12-13)<\/strong><\/p><\/blockquote>\n
\n\u00a0\u00a0\u00a0\u00a0<\/span>to\u00a0Gilgal, and multiply transgression;<\/span><\/span>
\nbring your\u00a0sacrifices every morning,<\/span>
\n\u00a0\u00a0\u00a0\u00a0<\/span>your tithes every three days;<\/span><\/span>
\n5\u00a0<\/sup>offer a sacrifice of thanksgiving of\u00a0that which is leavened,<\/span>
\n\u00a0\u00a0\u00a0\u00a0<\/span>and proclaim\u00a0freewill offerings, publish them;<\/span><\/span>
\n\u00a0\u00a0\u00a0\u00a0<\/span>for so you love to do, O people of Israel!\u201d<\/span><\/span>
\ndeclares the Lord\u00a0God<\/span>.
\n(Amos 4:4-5)<\/strong><\/span><\/span><\/p><\/blockquote>\n
\nIII. Character of the prophet, Amos<\/b><\/h2>\n
\n
\nIV. Contextual Outline<\/b><\/h2>\n
\n
\n<\/strong>1. The pastures mourn (1:2b)
\n2. The Summit of Carmel dries up (1:2c)
\n<\/span><\/p>\n
\n<\/span>1. Transgressions of Damascus (1:3-5)
\n2. Transgressions of Gaza (1:6-8)
\n<\/span>3. Transgressions of Tyre (1:9-10)
\n<\/span>4. Transgressions of Edom (1:11-12)
\n<\/span>5. Transgressions of the Ammonites (1:13-15)
\n<\/span>6. Transgressions of Moab (2:1-3)
\n<\/span>7. Transgressions of Judah (2:4-5)
\n<\/span>8. Transgressions of Israel (2:6-16)<\/span><\/p>\n
\n<\/span>1. All the Sons of Israel are Guilty (3:1-15)
\n2. Israel has not heeded the Correction of the Lord (4:1-13)
\n3. Delivering the Justice of the Lord (5:1-27)
\n4. The Destruction of Israel coming (6:1-14)
\n5. God gives Amos Visions of His Destruction of Israel (7:1-9)
\n6. God declares His Destruction over the King of Israel (7:10-17)
\n7. The Final Vision of Destruction given to Amos (8:1-14)
\n8. The Lord commands Amos in a Vision to begin the Destruction of Israel (9:1-10)<\/span><\/p>\n
\nii. God commands Amos to destroy the Capitals (9:1b)<\/span>
\niii. Next God will slay those who remain (9:1c)<\/span><\/p>\n
\nb. They will ascend to the Heavens, but God will bring them down (9:2b)<\/span>
\nc. They will hide on Mount Carmel, but God will find them (9:3a)<\/span>
\nd. They will hide in the Sea, but God will command the Serpent (9:3b)<\/span>
\ne. Even in exile, God till bring destruction to them (9:4a)<\/span>
\nf. God will set his eyes on them for evil (9:4b)<\/span><\/p>\n
\nb. God over the Heavens (9:6a)
\n<\/span>a\u2019. God over the Waters and the Earth (9:6b)<\/span><\/span><\/p>\n
\n<\/span> Israel will not be completely destroyed (9:8)<\/span><\/span><\/p>\n
\n<\/span>b. All the sinners will die by the sword (9:10)<\/span><\/span><\/p>\n
\n<\/strong>1. The Booth of David will be restored (9:11a)<\/span>
\n 2. The City will be rebuilt as in the Days of Old (9:11b)<\/span><\/p>\n
\n<\/strong>1. Israel will possess the remnant of Edom (9:12a)<\/span>
\n 2. Israel will include all Nations who are called by His Name (9:12b)<\/span><\/p>\n
\n<\/strong>1. The Harvest of Wine will be great (9:13)
\n<\/span>2. The Cities and Vineyards will be restored (9:14)
\n<\/span>3. They will not be rooted from their Land, which the Lord has given (9:15)<\/span><\/span><\/p>\n
\nV. Genres & Literary features<\/b><\/h2>\n
\n
\n\u00a0\u00a0\u00a0\u00a0<\/span>from there shall my hand take them;<\/span><\/span>
\nif they climb up to heaven,<\/span>
\n\u00a0\u00a0\u00a0\u00a0<\/span>from there I will bring them down.<\/span><\/span>
\n3\u00a0<\/sup>If they hide themselves on\u00a0the top of Carmel,<\/span>
\n\u00a0\u00a0\u00a0\u00a0<\/span>from there I will search them out and take them;<\/span><\/span>
\nand if they hide from my sight at the bottom of the sea,<\/span>
\n\u00a0\u00a0\u00a0\u00a0<\/span>there I will command the serpent, and it shall bite them.<\/span><\/span>
\n(Amos 9:2-3)<\/strong><\/p><\/blockquote>\n
\nVI. Amos 9 Exegesis and Commentary<\/b><\/h2>\n
\nOutline<\/h4>\n
\n
\n
\n
\n
\n
\n
\n<\/strong>1. The Booth of David will be restored (9:11a)
\n2. The City will be rebuilt as in the Days of Old (9:11b)<\/li>\n
\n<\/strong>1. Israel will possess the remnant of Edom (9:12a)
\n2. Israel will include all Nations who are called by His Name (9:12b)<\/li>\n
\n<\/strong>1. The Harvest of Wine will be great (9:13)
\n2. The Cities and Vineyards will be restored (9:14)
\n3. They will not be rooted from their Land, which the Lord has given (9:15)<\/li>\n<\/ol>\n
\nAmos 9:1<\/h4>\n