Thinking on Scripture with Dr. Steven R. Cook

Obadiah opens with a message from God against the Edomites, Israel’s longstanding enemy since the days of Jacob and Esau. God had been patient with them for nearly 900 hundred years (1445 B.C. to 586 B.C.), but finally rendered retributive judgment upon them. The judgment upon Edom is a demonstration of God’s promise to curse those who curse Israel (Gen 12:3). The Edomites in Obadiah’s day were arrogant and thought they were untouchable, but God declares that He will bring the nation down in judgment (Oba 1:1-4). Unlike thieves and grape-gatherers who leave something behind, God will not leave any Edomites after He brings judgment (Oba 1:5-6). The Edomites enjoyed close relations with her allies, but those allies would become her enemies (Oba 1:7), and Edom could not rely on their wise men (Oba 1:8), nor their mighty soldiers to protect them from the Lord’s judgment (Oba 1:9). God gives the reason for His judgment on Edom, saying, “Because of violence to your brother Jacob, you will be covered with shame, and you will be cut off forever” (Oba 1:10). Edom stood at a distance and watched the destruction of Judah, “On the day that strangers carried off his wealth, and foreigners entered his gate and cast lots for Jerusalem – you too were as one of them” (Oba 1:11). Not only did Edom do nothing to help Israel, they actually rejoiced at their destruction and apparently entered the city and helped plunder their wealth (Oba 1:12-13). Furthermore, they attacked and imprisoned fleeing Israelites and turned them over to the Babylonians (Oba 1:14). Obadiah then refers to the day of the Lord, which has both a historical and eschatological meaning in which God intervenes as a Warrior who judges Israel’s enemies. In the immediate sense, the Lord will judge Edom, declaring, “As you have done, it will be done to you. Your dealings will return on your own head” (Oba 1:15). In the future sense, God will judge all the nations of the world during the Tribulation and the Second Coming of Christ. Just as Edom had participated in a drunken celebration in Jerusalem, so they, and all the nations who are hostile toward Israel, will become drunk with God’s wrath and eventually be destroyed (Oba 1:16). But God promises to restore Israel and their blessings (Oba 1:17), and to destroy Edom (Oba 1:18). In the future, Israel will possess territories that had been promised to her (Oba 1:19-20), and “The deliverers will ascend Mount Zion to judge the mountain of Esau, and the kingdom will be the LORD’S” (Oba 1:21). In the future, Israel will be restored to her land, her enemies judged, and the kingdom established on earth. In all this, God is faithful to His Word and to His people, to judge and bless.

Author:

     The author of the book is Obadiah. His name means “Servant of the Lord.” References to the southern kingdom of Judah might suggest he was from that region (Oba 1:10-12, 17, 21). There are about a dozen men named Obadiah in the OT, and we cannot dogmatically identify the author with any of them. Obadiah is the shortest book in the OT.

Audience:

     Obadiah writes to Edomites, who were the offspring of Esau, the brother of Jacob (Gen 25:30). The land of Edom was south of Judah “in the hill country of Seir” (Gen 36:8-9; cf. Deu 2:4-5). It’s the location of modern day Petra.

Date of ministry:

     There are no historical markers in the book that allow us to date it. The two most commonly accepted periods are 1) during the reign of Jehoram, who reigned from 852-841 B.C. (2 Ki 8:20-22; 2 Ch 21:8-10), or 2) during the Babylonian exile in 586 B.C. (Ps 137:7-8; Lam 4:18-22; Eze 25:12-14; 35:1-15). Both times and situations describe Edom treating Judah with hostility; however, the latter date is preferred. The literary style of Obadiah 1:1-9 bears striking resemblance to Jeremiah 49:7-22, which might further argue for a date near 586 B.C.

Background:

     The message of Obadiah takes into account a long history of hostility between Edom and Israel. The struggle goes back to Esau who hated his brother, Jacob, and desired to kill him (Gen 27:41). Esau’s descendants, the Edomites, continued their hostility toward Israel from Moses down to the time of Israel’s captivity in Babylon (Num 20:14-21; Amo 1:11; Eze 25:12-14; 35:5, 11-12).

"Edomites were frequently at odds with Israel and her neighbors. They opposed Saul (ca. 1043–1011 BC; 1 Sam 14:47), but were later subdued under David (ca. 1011–971 BC; 2 Sam 8:13–14). They were also subjugated by Solomon (ca. 971–931 BC; 1 Kgs 11:14–25), allowing him to build a fleet of ships at Ezion-geber ‘in the land of Edom’ (1 Kgs 9:26). They fought against Jehoshaphat (ca. 873–848 BC; 1 Kgs 22:47; 2 Chron 20) and successfully rebelled against Jehoram (ca. 852–841 BC; 2 Kgs 8:20–22; 2 Chron 21:8–10). They were again conquered by Judah under Amaziah (ca. 796–767 BC; 2 Kgs 14:7), but they regained their freedom during the reign of Ahaz (ca. 735–715 BC). Edom was later controlled by Assyria and Babylon. In the fourth century BC the Edomites were forced by the Nabateans to leave their territory. They moved to the area of southern Palestine and became known as Idumeans."[1]

     At the time Obadiah wrote, the Edomites were guilty of assisting the Babylonians in their attack against Judah that led to their captivity. Herod the Great, who came to rule over Judea in 37 B.C. was an Idumean. “The Idumeans participated in the rebellion of Jerusalem against Rome and were defeated along with the Jews by Titus in AD 70. After that time they were never heard of again. As Obadiah predicted, they would be ‘cut off forever’ (v. 10), ‘and no survivor shall remain of the house of Esau’ (v. 18).”[2]

Message:

     God dispensed retributive judgment upon Edom because of their arrogance and hostility toward Judah (Oba 1:9, 15, 18). The book of Obadiah is an example of God cursing those who curse Israel (Gen 12:1-3). The Lord tells Edom, “As you have done, it will be done to you. Your dealings will return on your own head” (Oba 1:15).

Outline:

God will judge Edom (Oba 1:1-9)

Edom’s sins (Oba 1:10-14)

Emphasis on Israel’s deliverance and promise of blessing (Oba 1:15-21)

 

[1] Irvin A. Busenitz, Commentary on Joel and Obadiah, Mentor Commentaries (Geanies House, Fearn, Ross-shire, Great Britain: Mentor, 2003), 237.

[2] Ibid., 238.

Satan was originally created as a holy angel of the class of cherubim; however because of pride (Ezek. 28:11-18), he rebelled against God (Isa. 14:12-14), and convinced many angels to follow him (Rev. 12:4). The name Satan is derived from the Hebrew שָׂטָן Satan (Job 1:6) and the Greek Σατανᾶς Satanas (Matt. 4:10), and both words mean adversary. Other names for Satan include the shining one, or Lucifer (Isa. 14:12), the evil one (1 John 5:19), the tempter (1 Thess. 3:5), the devil (Matt. 4:1), the god of this world (2 Cor. 4:4), the accuser of the brethren (Rev. 12:10), the prince of the power of the air (Eph. 2:2), the serpent (Rev. 12:9), the great red dragon (Rev. 12:3), and the angel of light (2 Cor. 11:14). Further, he is a murderer and liar (John 8:44), and is compared to a lion that prowls about, looking for someone to devour (1 Pet. 5:8).

     Lucifer became Satan at the time of his rebellion when he declared, “I will ascend to heaven; I will raise my throne above the stars of God, and I will sit on the mount of assembly in the recesses of the north. I will ascend above the heights of the clouds; I will make myself like the Most High.”  (Isa. 14:13-14). These five “I will” statements by Satan reveal that it was his every intent to set his will against the will of God and to make himself lord of the universe. Satan seeks to operate independently of God’s plan for him, and he leads others, both saved and unsaved, to do the same. “The desire of Satan was to move in and occupy the throne of God, exercise absolute independent authority over the angelic creation, bring the earth and all the universe under his authority, cover himself with the glory that belongs to God alone, and then be responsible to no one but himself.”[1]

     Lucifer rebelled against God, convincing a third of the angels to rebel with him (Rev. 12:4), and through temptation he brought death to the first humans when he convinced them to turn from God and follow his advice to eat the forbidden fruit (Gen. 2:16-17; 3:1-7). At the time of the fall, Adam handed his kingdom over to Satan, who has been ruling this world since then (Luke 4:5-6; Rev. 11:15). Satan rules as a tyrant who has “weakened the nations” (Isa. 14:12), and currently “deceives the whole world” (Rev 12:9). He personally attacked Adam and Eve (Gen. 3:1-7), Job (Job 1:6-12; 2:1-13), David, (2 Chr. 21:1), Jesus (Matt. 4:1-11), Judas (John 13:27), and Peter (Luke 22:31-32). He seeks to attack God’s people today (1 Pet. 5:8), practices deception (2 Cor. 11:13-15), and has well developed strategies of warfare (Eph. 6:10-12). As a creature, Satan is confined in his abilities and relies on numerous fallen angels to carry out his will. During the Tribulation, his demons will lead political and military rebellions to try to stop the second coming of Christ (Rev. 16:12-14).

     Satan was judged at the cross (John 12:31; 16:11; Col. 2:14-15), and awaits his future punishment. His judgment is very near when he is cast out of heaven to the earth during the Tribulation (Rev. 12:7-12). At this time his wrath is greatest against Israel, God’s chosen people. After the return of Christ (Rev. 19:11-16) and the establishment of His kingdom on earth (Rev. 20:1-6), Satan will be confined to the abyss for a thousand years (Rev. 20:1-3). After the thousand years, Satan is released for a brief time and will again deceive the nations and lead a rebellion against God (Rev. 20:7-8), but will be quickly defeated (Rev. 20:9), and cast into the Lake of Fire, where he will be, with his demons and all unbelievers forever (Matt. 25:41; Rev. 20:10-15).

     Satan currently supervises a world-system that seeks to govern all people, both saved and lost. To his advantage, everyone born into this world (except Christ) is automatically born into the family of Adam (Rom. 5:12; 1 Cor. 15:22), is spiritually dead (Eph. 2:1-3), an enemy of God (Rom. 5:8), and powerless to save themselves apart from God’s grace (Rom. 5:6; Eph. 2:8-9; Tit. 3:5). At the moment of faith in Christ, the believer is transferred from Satan’s kingdom of darkness into the kingdom of Christ (Acts 26:18; Col. 1:13). However, though saved, we still possess a sin nature, continue to reside in the devil’s world and face constant pressure from the enemy. Satan’s world-system touches all aspects of humanity, including politics, education, economics, music, art, literature, etc. At the core of Satan’s world-system is a directive for mankind to function apart from God, and when obeyed, people produce all forms of evil, both moral and immoral. Christians defy and disrupt Satan’s kingdom by submitting to God (Rom. 12:1-2), learning Scripture (2 Tim. 2:15; 3:16-17; 1 Pet. 2:2; 2 Pet. 3:18), living by faith (Rom. 10:17; Col. 2:6-7; Heb. 10:38; 11:6; 1 Pet. 5:9), being filled with the Spirit (Eph. 5:18), walking by means of the Spirit (Gal. 5:16, 21), praying for others (Col. 1:9; 2 Thess. 1:11), and sharing the Gospel of Christ (1 Cor. 15:3-4). The Christian who is advancing spiritually will influence the thoughts and lives of others through biblical discussion; and this is done in love and grace (Eph. 4:14-15; Col. 4:6), not by argumentation (2 Tim. 2:24-26). When we learn God’s Word, obey His commands, and show love to others, we are rebelling against Satan’s world-system and sowing the seeds of spiritual insurrection in the lives of those who live and walk in Satan’s kingdom. But Christians must always be on guard that we not fall into Satan’s snares and come to love the world (1 John 2:15; cf. Jam 4:4).

 

[1] J. Dwight Pentecost, Your Adversary the Devil (Grand Rapids, Mich., Zondervan Publishing, 1969), 25-26.

Amos chapter nine contains both cursing and blessing. Amos opens with His fifth vision from the Lord in which he saw God standing beside an altar in a temple and He commanded it be struck so that it will fall on the worshippers (Amo 1:1a). God would pursue all the guilty, and no matter where they flee, whether in grave or sky, in forest or sea, or by captivity in a foreign land, they cannot escape His presence or judgment, for He will find them and set His “eyes against them for evil and not for good” (Amo 9:2-4). It is God who controls all things, who touches the land so that it melts, or causes the Nile to rise and fall, who created the heavenly atmosphere and calls for oceanic waters to fall as rain upon the earth (Amo 9:5-6). Though Israel had a special relationship with God and enjoyed many privileges, they injured their relationship with Him by pursuing idols and acting like the pagan nations around them (cf. Amo 3:2). Because of their sinfulness, God declared, “Are you not as the sons of Ethiopia to Me, O sons of Israel?” (Amo 9:7a). The Ethiopians—or Cushites—lived in a remote region, yet they were under God’s watchful eye. More so, God controls the destiny of all nations, and He does this, in part, by directing their migration from one place to another, whether it is His own people, Israel (coming out of Egypt), or that of the Philistines or Arameans (Amo 9:7b). All kingdoms are under God’s scrutiny, and “the eyes of the Lord GOD are on the sinful kingdom, and I will destroy it from the face of the earth” (Amo 9:8a); yet, the Lord states, “Nevertheless, I will not totally destroy the house of Jacob” (Amo 9:8b). God had repeatedly promised to send the Israelites into captivity because of their sinful practices and violation of the Mosaic covenant (Amo 4:2-3; 5:27; 6:7; 7:11, 17); yet, He would spare those who responded to His call to righteousness (see Amo 5:4-6, 14-15, 23-24). God’s judgment would be precise and separate out the innocent from the guilty, as He will “shake the house of Israel among all nations as grain is shaken in a sieve, but not a kernel will fall to the ground” (Amo 9:9). His judgment would screen out the righteous and punish the wicked, as He declares, “All the sinners of My people will die by the sword” (Amo 9:10a), even those who think they are innocent and will be spared, who say, “The calamity will not overtake or confront us” (Amo 9:10b). Amos’ message turns to a hopeful future in which God promises to restore His people to their land and shower them with blessing. This will happen when Jesus, the Messiah, returns to the earth and establishes His kingdom. “In that day” God will “raise up the fallen booth of David” (Amo 9:11a), which will serve as a protective canopy over His people, and even Israel’s enemies will experience millennial blessings, even “the remnant of Edom and all the nations who are called by My name” (Amo 9:12). The future blessings would be so abundant that “the plowman will overtake the reaper and the treader of grapes him who sows seed” (Amo 9:13a), and even the uncultivated mountains will offer produce (Amo 9:13b). And God declares, “I will restore the captivity of My people Israel, and they will rebuild the ruined cities and live in them; they will also plant vineyards and drink their wine, and make gardens and eat their fruit. I will also plant them on their land, and they will not again be rooted out from their land which I have given them” (Amo 9:14-15). Here, God’s promise would nourish the souls of the faithful remnant and sustain them during difficult times. The promise of a future hope nourishes and sustains believers today (2 Pet 3:13).

Amos chapter eight opens with a vision from God in which He shows Amos a picture of summer fruit (Amo 8:1). Just as fruit naturally ripens over time and becomes ready for harvest and consumption, so Israel—because of sin—has become ripe for God’s judgment, and God declares, “The end has come for My people Israel. I will spare them no longer” (Amo 8:2). God’s judgment would turn palace songs into mourning as an enemy force would come against them (Amo 8:3a), and “Many will be the corpses; in every place they will cast them forth in silence” (Amo 8:3b; cf. Deu 28:47-50). God then turns His attention to the corrupt merchants in Amos’ day, “who trample the needy, to do away with the humble of the land” (Amo 8:4). These abusers were a part of the community and even participated in the feasts and religious holidays; however, their hearts were elsewhere. God reveals their thoughts, saying, “When will the new moon be over, so that we may sell grain, and the sabbath, that we may open the wheat market, to make the bushel smaller and the shekel bigger, and to cheat with dishonest scales, so as to buy the helpless for money and the needy for a pair of sandals, and that we may sell the refuse of the wheat?” (Amo 8:5-6). Feasts and holidays were merely interruptions to their financial activities and cruel practices. These wealthy merchants were unmoved by God’s Law, which promoted economic justice rather than abuse (Lev 19:35-36; Deu 25:13-16; Pro 11:1; 16:11). Valuing spiritual health more than material wealth would have prevented such inhumane abuses (Deu 15:7-11). In a statement of irony, God swore by the pride of Jacob, saying, “Indeed, I will never forget any of their deeds” (Amo 8:7). An oath was commonly made by something unchangeable (Heb 6:16-18), and the Lord had previously sworn by His unchanging holiness and character (Amo 4:2; 6:8), and here, ironically, swears by Israel’s unchanging pride. God’s judgment would come in the form of a military invasion that would cause the land to quake and be tossed about like the rising and falling of the Nile (Amo 8:8), and it will be a day of darkness upon the land (Amo 8:9), and festivals will cease and there will be deep mourning, like the mourning that comes when one loses an only son (Amo 8:10). In addition, God would send a famine upon the land, “Not a famine for bread or a thirst for water, but rather for hearing the words of the LORD” (Amo 8:11). Because Israel had rejected God’s messages through His prophets (Amo 2:11-12; 7:10-13; cf. 1 Sam 3:1; 2 Ch 36:15-16; Jer 25:3-4), He now withdrew His word and left them to starve. Though people travel all across the land, they will not find His nourishing word (Amo 8:12), and the youth—noted for beauty and strength—will faint spiritually (Amo 8:13), and those who turn to their idols “will fall and not rise again” (Amo 8:14). “When the word of God is not believed, people will believe anything and the cults will grab the young, taking them by the hand in order to take them by the throat, till they fall and cannot rise again.”[1] God’s Word, daily consumed, results in spiritual health and inner strength, but the soul famished cannot weather the storms of life. God desires to give His Word to grow, guide, and strengthen us; but the word rejected becomes the word denied.

 

[1] J. A. Motyer, “Amos,” in New Bible Commentary: 21st Century Edition, ed. D. A. Carson et al., 4th ed. (Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994), 805–806.

Amos chapter seven contains three visions from God, as well as a dialogue between the prophet and a corrupt priest associated with the calf worship in Israel. The first vision was of a locust plague which God was intending to send upon Israel because of some unnamed sin. But Amos prayed for his people that God would not send the judgment and the Lord changed His mind (Amo 7:1-3). God revealed a second vision to Amos in which He intended to send fire upon Israel to judge them. However, the prophet prayed again, asking God to spare His people, and again, the Lord changed His mind and did not send the judgment (Amo 7:4-6). “Some things that God intends to do are not firmly determined by Him; He is open to changing His mind about these things. However, He has decreed other things and no amount of praying will change His mind about those things (cf. Acts 1:11; Rev 22:20). It is, therefore, important that we understand, from Scripture, what aspects of His will are fixed and which are negotiable.”[1] The third vision was of God standing next to a vertical wall holding a plumb line in His hand (Amo 7:7-8a). A plumb line was an external standard used to measure buildings for straightness. Here, the plumb line represents God’s righteous standards by which He would measure Israel’s conformity to His character and laws. Because Israel was so far out of line with God’s will, the Lord declared, “I will spare them no longer” (Amo 7:8b). God then specifies the judgment, saying, “The high places of Isaac will be desolated and the sanctuaries of Israel laid waste. Then I will rise up against the house of Jeroboam with the sword” (Amo 7:9). This occurred in 722 B.C. when God sent the Assyrians to destroy Israel and take them away into captivity. After God’s declaration against Israel, Amos was approached by Amaziah, an apostate priest at Bethel who was associated with pagan calf worship and who was directly connected with king Jeroboam II. Amaziah went to the king and told him that Amos had conspired against him (Amo 7:10), saying, “Jeroboam will die by the sword and Israel will certainly go from its land into exile” (Amo 7:11). Amaziah then turned on Amos, saying, “Go, you seer, flee away to the land of Judah and there eat bread and there do your prophesying! But no longer prophesy at Bethel, for it is a sanctuary of the king and a royal residence” (Amo 7:12-13). Amos replies to Amaziah and corrects his misunderstanding that Amos was part of a prophetic guild and that he earned his wages through his prophetic ministry. Amos informs Amaziah that he had a true calling from the Lord to prophesy to Israel and that his personal needs were met through his business as a herdsman and farmer (Amo 7:14-15). Amos then prophesies against Amaziah—who was telling him not to prophesy against Israel—and told him, “Your wife will become a harlot in the city, your sons and your daughters will fall by the sword, your land will be parceled up by a measuring line and you yourself will die upon unclean soil. Moreover, Israel will certainly go from its land into exile” (Amo 7:17). Part of the conflict between Amaziah and Amos arose from competing loyalties. Whereas Amaziah was loyal to Jeroboam II who had probably appointed him priest and paid his salary, Amos was loyal to God who had called him into ministry. In the end, Amaziah was judged for trying to stifle the word of God as it was being communicated by Amos, the Lord’s prophet.

 

[1] Tom Constable, Tom Constable’s Expository Notes on the Bible (Galaxie Software, 2003), Am 7:3.

Though Amos prophesied to the northern kingdom of Israel, he included Jerusalem in the south, perhaps because they were guilty of the same sins as their relatives in the north. Samaria and Jerusalem were the capital cities of each nation, and were the places where the people came to their leaders for guidance and justice. Though Amos mentions Jerusalem, the focus of his message is toward Israel’s leaders, whose self-worth and self-interest led them to degrade and mistreat others. Apparently Israel’s leaders thought they were big stuff and too important to be destroyed (Amo 6:1). Arrogance blinds the mind to one’s own values, actions and vulnerability to downfall. But God directs Israel’s leaders to look at surrounding nations which once thought and lived like them and to notice that they’re now destroyed (Amo 6:2). Israel’s leaders ignored God’s warnings of judgment (Amo 6:3), by indulging in all the pleasures at their disposal. They lounged on luxurious beds and ate gourmet foods (Amo 6:4), composed songs and compared themselves with David (Amo 6:5), drank lots of wine from sacrificial bowls and covered their bodies with the finest oils (Amo 6:6a); yet they ignored the nation’s spiritual decay and “have not grieved over the ruin of Joseph” (Amo 6:6b). Just as Joseph’s older brothers were hostile toward him without compassion (cf. Gen 37:23-25; 42:21), so Israel’s leaders had not grieved over their brethren whom they’d ruined. Because Israel’s leaders were the first to sin, they would be the first to go into exile (Amo 6:7). God’s judgment upon His people was set forth as a solemn oath, in which He states, “The Lord GOD has sworn by Himself” (Amo 6:8a), declaring to His people, “I loathe the arrogance of Jacob, and detest his citadels; therefore I will deliver up the city and all it contains” (Amo 6:8b). The acquisition of wealth is not wrong, as long as it is by just means. However, God’s people accumulated wealth by sinful means that abused the helpless and was hoarded for selfish purposes (cf. 1 Tim 6:9-10; Jam 5:1-6). God’s judgment would be severe and normal places of refuge, such as a home, would not protect (Amo 6:9). Should one be left hiding in the corner of a house at the time when a close relative, or undertaker, comes to take away the bodies, he will be advised, “Keep quiet. For the name of the LORD is not to be mentioned” (Amo 6:10b). This might suggest a fear of mentioning God’s name, lest He return and bring more judgment upon those who are left. God will then complete His judgment by destroying all the houses of the city, “For behold, the LORD is going to command that the great house be smashed to pieces and the small house to fragments” (Amo 6:11). Amos cites the preposterous when asking, “Do horses run on rocks? Or does one plow them with oxen?” (Amo 6:12a). Even though one would not consider doing something so unnatural, yet Israel’s leadership had “turned justice into poison and the fruit of righteousness into wormwood” (Amo 6:12b). The very qualities and practices that would naturally bring health to a nation were turned into poison and made bitter to its residents. Those leaders who rejoiced in their military accomplishments, assuming it was by their own power (Amo 6:13), would face a foreign nation God would send to destroy them, which will afflict all Israel (Amo 6:14).

God identifies Himself as the God of hosts, which is literally, the “God of the armies” (Amo 5:16a). He is the One who stands in judgment over His people and is poised to bring destruction upon them because of their disobedience. He describes the day of judgment as a day of wailing in all the plazas, streets, and vineyards (Amo 5:16b-17a). Israel is here being judged because of their disobedience to the Mosaic Law, specifically regarding their false religious practices, their abuses of the poor and judicial corruption (see Jam 1:27). Israel, who had once been poor and helpless and suffered under the abusive hand of the Egyptians, had now become the oppressive persecutors of the poor and helpless among their own people. God, who opposes the proud and gives grace to the humble (Pro 3:34; 1 Pet 5:5), now took up the defense of the abused. Just as God had judged the Egyptians during the time of the exodus by passing through the land, so He would judge His own people, saying, “I will pass through the midst of you” (Amo 5:17b; cf. Ex 12:12-13; 22:21-24). Amos’ teaching challenged some of the false views that were prevalent in his day; specifically, their false view of “the day of the Lord”, in which many Israelites thought they would be spared from God’s wrath, believing it would be for Gentiles only. But Amos states it will be a day of “darkness and not light” (Amo 5:18), informing his audience it would include all who deserve God’s wrath. He declared it would be a time of inescapable judgment, “as when a man flees from a lion and a bear meets him, or goes home, leans his hand against the wall and a snake bites him” (Amo 5:19). With this understanding, the Lord poses the question to His people, “Will not the day of the LORD be darkness instead of light, even gloom with no brightness in it?” (Amo 5:20). Why would God’s judgment come upon His people? Because of their false religious practices that led them into idolatry and immoral behavior. The Lord states, “I hate, I reject your festivals, nor do I delight in your solemn assemblies” (Amo 5:21). Religious festivals and solemn assemblies do not impress the Lord, as these were connected with the sinful practices which were instituted by Jeroboam. The Lord further states, “Even though you offer up to Me burnt offerings and your grain offerings, I will not accept them; and I will not even look at the peace offerings of your fatlings” (Amo 5:22). Sacrifices were to take place in Jerusalem, not in substituted centers of worship. Lastly, He will not accept their worship, stating, “Take away from Me the noise of your songs; I will not even listen to the sound of your harps” (Amo 5:23). Religious festivals, sacrifices and worship are all meaningless unless they conform to God’s expectations and reveal a compassionate moral heart for others. Instead, there were more important matters God pressed upon His people, namely, they were to “let justice roll down like waters and righteousness like an ever-flowing stream” (Amo 5:24). This, of course, meant justice and righteousness as it related to dealing with the poor, who were being abused. There was to be morality with religious practice, not without it. Israel’s behavior did not occur in a vacuum, but was directly connected with their sinful idolatry which had infested the land. But this idolatry had a long history with Israel, as God reminds them of their time in the wilderness, in which they carried along other gods of worship (Amo 5:25), stating, “You also carried along Sikkuth your king and Kiyyun, your images, the star of your gods which you made for yourselves” (Amo 5:26). This had been clearly spoken against by God (Deu 4:19; 17:3). Because they had thoroughly violated their covenant with the Lord, He declared, “I will make you go into exile beyond Damascus” (Amo 5:27). This occurred in 722 B.C. when God sent His people into Assyrian exile.

Amos opens his message as a funeral dirge, a proleptic song concerning Israel’s future destruction (Amo 5:1). He describes Israel as a lonely virgin who has fallen with no one raise her up again (Amo 5:2). The prophet is speaking of Israel’s destruction, which will eventually come by the hand of the Assyrians who will defeat them militarily; and the casualty rate of their soldiers will be a devastating 90%, from which they will not be able to recover (Amo 5:3). Though Israel, as a nation, would face certain destruction, God calls individuals to turn to Him that they might live (Amo 5:4). They should not seek for God at false places of worship, such as Gilgal, Bethel, or Beersheba (Amo 5:5); rather, they were to seek the Lord directly (Amo 5:6a), or He would consume them like a fire (Amo 5:6b). Who were those who should seek the Lord? It is those who make justice bitter rather than sweet, and who cast righteousness down rather than elevate it up (Amo 5:7). God then describes Himself as the powerful Lord who created the stellar constellations, namely Pleiades and Orion, which were used to mark seasonal changes, which God controlled (Amo 5:8). This sovereign God is the One who will create disaster and bring His rebellious people in judgment, as Amos writes, “It is He who flashes forth with destruction upon the strong, so that destruction comes upon the fortress” (Amo 5:9). The unrighteous who abuse the poor came to despise judges who would not adjudicate in their favor, and they also hated the honest person who spoke in defense of the victim (Amo 5:10). The specific abuses included excessive rent on the poor, as well as additional payments of grain (Amo 5:11a). The idea here could be that the rich gained control of the poor person’s land—perhaps through unjust judges—and then demanded heavy rent and grain taxes from them to remain a tenant. God informs these abusers that their wealth will not bring lasting pleasure, for He will destroy their homes and vineyards (Amo 5:11b). God would frustrate those who acquire wealth through unjust means and who seek to perpetuate pleasure by abusing the helpless. Not only were their sins the abuse of the poor, but the corruption of justice in the courts by means of bribery. The Lord states, “For I know your transgressions are many and your sins are great, you who distress the righteous and accept bribes and turn aside the poor in the gate” (Amo 5:12). Because the evil is so advanced and systemic, the prudent person sees what’s happening and keeps silent (Amo 5:13). God calls individuals within the nation to “Seek good and not evil, that you may live; and thus may the LORD God of hosts be with you, just as you have said!” (Amo 5:14). Hating evil and loving good means His people will “establish justice in the gate!” (Amo 5:15a). If they would do this, then “Perhaps the LORD God of hosts May be gracious to the remnant of Joseph” (Amo 5:15b). That is, He would preserve the faithful few from going to total destruction. God expects His people to operate according to the moral lines He’s set forth in His word, and the obedient-to-the-word believer will care for the poor and helpless.

Amos opens his message to the fat wives of wealthy Israelite men, who demand of their husbands (lit. their lords), “bring now, that we may drink” (Amo 4:1). Here is a picture of self-indulgent women demanding their husbands accommodate their luxuriant lifestyles at the expense of the poor and needy. God assured these women, who were captive to their desires, that a day would come when an enemy would lead them away into captivity with hooks, much like dead cattle and fish are carried by means of meat hooks (Amo. 4:2-3). God sarcastically called these Israelites to enter their familiar places of worship and offer their sinful sacrifices, tithes, and freewill offerings (Amo 4:4-5a); which were really given to impress others, not God (Amo 4:5b). At this time, Israel was continuing in the sins of Jeroboam and their abuses of the poor and needy were the byproduct of their departure from God and their failure to follow His instructions in the Mosaic Law. Like many other Israelites, they were worshipping a god of their own creation, which allowed them to live for themselves and abuse others. The religious offerings were sinful, in part, because what was given was the stolen fruit of the poor and needy. Their rebellious ways brought God’s warning discipline upon the nation by famine, drought, scorching winds, locusts, plagues and military defeat (Amo 4:6-10; cf. Deut. 28:15-68), yet, on five separate occasions, they did not respond properly by returning to Him (Amo 4:6, 8-11). Their sinful rebellion would bring them into great judgment; not with another drought, famine, locust invasion, or nearby enemy; but rather, face to face with God, as the Lord tells them, “Prepare to meet your God, O Israel” (Amo 4:12). Amos then reveals the God Who will judge them is “He who forms mountains and creates the wind and declares to man what are his thoughts, He who makes dawn into darkness and treads on the high places of the earth, the LORD God of hosts is His name” (Amo 4:13). This omnipotent, omniscient, omnipresent God shall come as an invading army to judge His people, and there shall be no escape.