Understand the God Who Speaks

Dr. Darrell L. Bock makes the bold assertion that cultural intelligence requires we understand the changing world around us, and engage these changes in ways that edify the church and winsomely seek after the lost. In Cultural Intelligence, Darrell L. Bock builds a theology of cultural engagement, and equips readers to relate well to their … Engaging Christ with Culture Read More »

We talk about Jesus’ death saving us. How does death save us? Salvation developed from the sense of physical rescue. God rescued Israel from danger. God delivered Israel from the hands of the Egyptians. Jesus rescues us from danger. Jesus delivered us from hands of death. How is it played out in the New Testament? … How Does Death Save US From Sin? Read More »

No Escape

The fourth vision in Amos 8:1-3 indicates no escape for Israel. Amos saw a basket of summer fruit. In the previous visions Amos observed someone doing something, expressed with a participle. Here the participle is missing, but the object being viewed follows the alert word “behold” (hinnê) as in the other visions. In the third vision-report the name of the object seen and the word explained are the same (ʾănāk, “plumb line”). Here the object seen (qāyiṣ, “ripe fruit”) and the word explained (qēṣ, “end”) only have a similar sound.

THE VISION REVEALED (8:1)

8:1 The fourth vision-report contains a full introductory formula. The reader/listener learns that Amos saw what God enabled him to see. The name of the object refers in other contexts both to the season (Gen 8:22; Amos 3:15) and to the fruit of the season (2 Sam 16:1). Since “basket” precedes the word here, reference must be to the fruit. The fruit leads to no escape from Yahweh’s wrath.

THE LORD’S QUESTION (8:2a)

8:2a In the third vision-report a full introduction to the question is used, “And the LORD asked me” (7:8). Here the introduction is only one word in the Hebrew text, “he asked” (wāyyōʾmer). The question is the same as before, “What do you see, Amos?”

THE PROPHET’S RESPONSE (8:2b)

8:2b Amos was clear-eyed. He saw precisely what God showed him, “a basket of ripe fruit (qāyiṣ).”

THE LORD’S EXPLANATION (8:2c)

8:2c The Lord’s explanation employs a wordplay as in the almond rod vision in Jeremiah 1:11–12. The Lord’s words are literally, “The end [qēṣ] has come for my people Israel.” Based on the prediction that temple songs would turn to “wailing” (Amos 7:3) as a result of the end coming (cf. v. 9), the message must be that the end of Israel’s life as a nation had come. The Lord’s explanation closes with the same announcement found in the third vision-report that Israel’s day of grace was over: “I will spare them no longer.” There is no escape.

Just as nonvisionary material (7:10–17) follows the third vision in 7:7–9, so also this section of nonvisionary material follows the fourth vision in 8:1–3. Since the internal structure of the first four visions shows that they are paired, it is appropriate that the external structure should confirm that visions three and four go together.

The indictment of Israel’s greedy merchants follows a summons to hear. For them there is no escape from the wrath of God. Charges of wrongdoing closely parallel earlier accusations (2:6–7; 4:1; 5:10–12). These charges give the reason for the coming destruction announced in the vision-reports and in the judgment, oracles associated with those reports.

SOCIAL INJUSTICE (8:4)

8:4 “Hear this” is a herald’s summons to his audience to give heed to the message about to be announced (cf. 3:1; 4:1; 5:1; Ps 49:1 [Heb., v. 2]). By “trample” he referred to the harsh and unjust treatment of unprotected members of society (vv. 4–6). “Do away with” is literally “cause to cease.” It is from the root šbt and perhaps is a play on the word šabbāt, “Sabbath,” in v. 5. It is an infinitive in Hebrew (as are the verbs “skimping,” “boosting,” “cheating,” and “buying” in vv. 5–6) suggesting effect if not intent. Such harsh policies toward the poor were the opposite of the Lord’s. Rather than eliminating the poor, Israel’s law called for an open hand of generosity to be extended to them (Deut 15:7–11; Ps 72:12–13). To be on God’s side, God’s people must choose the side of the poor and needy. God requires his people to work for the best interests of the unprotected members of society, which included orphans, widows, aliens, and the poor (Deut 10:14–22; 24:19–21).

Scott is an accomplished Christian author and leader with over 28 years of experience in brand and pharmaceutical management. Currently, Mr. Delaney is the President and CEO of Unichem Pharmaceuticals USA, based out of Mumbai and Goa, India.  The U.S. headquarters is based in East Brunswick, New Jersey.  Since 2009, he has made over twenty five trips to India and has developed a love and respect for the country and its people. He played basketball at The University of Texas at Austin before transferring to Baylor University where he received a B.B.A. degree in Accounting and MIS in 1992.  He graduated from The University of Texas at Austin with an MBA degree in 2000.  A trained pianist and vocalist, Scott has also served as a worship leader in many churches across Texas and Pennsylvania and currently sings with the Buck's County Choral Society. Scott grew up in Kerrville, Texas located in the Texas Hill Country. He currently lives with his wife (Jenny) and two children (Bradley and Brynne) in Upper Makefield, Pennsylvania.

Imminent Destruction and Intercession

Imminent destruction and intercession characterize Amos 7:1-14. They are the thread holding the passages together. It is a theme that enhances the claim of authority. It establishes rapport between the prophet and audience. It a more powerful emotional appeal. The report enabled the audience to identify with what Amos reported.

Imminent danger always grabs a person’s attention. It brings imminent death meaning into the picture. Amos gave us three visions in chapter seven. These were no hallucinations. He did not daydream. These were real visions coming from Yahweh. He is “I WILL BE WHO I WILL BE” (compare Exod. 3:14 with Exod. 3:7), He is the One who is revealed by future action. He is the One who will bring imminent destruction and intercession. Yahweh never brings imminent destruction without intercession and hope.

Locust, Drought and A Plumb

Locust (Amos 7:1-3), drought (Amos 7:4-6), and a plumb (Amos 7:7-9) characterize imminent destruction and intercession in Amos 7. The four stories about visions are all told in a similar way: each begins with almost the same words (Thus the Lord God showed me (RSV)). Then it describes what Amos saw in the vision (in all cases introduced by behold (RSV)). Each close with a conversation between Amos and the Lord.

However, the four stories can be divided into two pairs. In the first pair (7:1–3 and 4–6) Amos sees something happen which represents the destruction of Israel; he immediately prays that the Lord will not destroy the people. The Lord then changes his mind and agrees not to destroy them. The conversations of this first pair are almost the same in their wording. Imminent destruction and intercession loom large in each story.

In each of the stories of the second pair (7:7–9 and 8:1–3) Amos sees an object. The meaning of the object is not immediately clear and the Lord starts the conversation in both cases with the question What do you see? (RSV). After Amos describes briefly what he sees, the Lord interprets the meaning of the object (with similar wording in the two cases), using the object as a basis for a picture or a play on words to announce the destruction of Israel.

The conclusion of the second pair of visions is exactly the opposite from the conclusion of the first pair of visions; God does not change his mind. He will carry out the punishment. The way in which he states that the punishment must happen (I will not change my mind again) shows that the conclusions here are related to those of the first pair, which in turn makes the unity of this group of stories stronger.

Except for 7:9 and 8:3, which have other differences (see below), these stories are not written in verse but in prose. There is no grammatical parallelism (the most distinguishing feature of Hebrew poetry) within each story, although, as we have just pointed out, there is parallelism between the stories. It is hard also to find any metrical form. On the other hand, the prose style of the Hebrew is concise and effective.

In translation, these stories should be strong and dignified prose, with real emotional impact. The four visions should be translated together, so that the parallels between them are handled in a stylistically effective way. The translation should not be mechanically parallel but should gain the same effect in its language which the Hebrew parallels give in Hebrew.

Section heading. In translations which try to show the structure of Amos using headings, one is needed here for 7:1–9 (see Translating Amos, Section 2.4). Some possible such headings would be “The Prophet’s Experiences,” “What the Prophet Sees,” or “God’s Message Comes to the Prophet.

What is in a Name?

What is in a name? In Judges 6:11-24, we will be introduced to a new expression for Yahweh. Its use in several passages makes it clear that the biblical writers conceived of two Yahwehs—one invisible and always present in the spiritual realm (“the heavens”). The other is brought forth to interact with humanity on earth, most typically as a man. That there must be two is indicated by their simultaneous presence in some familiar stories.

The Burning Bush

What is in a name like Yahweh. Exodus 3:7, 14 give us the answer. In verse 14, we find the I AM expression. This is a future incomplete verb in Hebrew. It means Yahweh’s actions are incomplete. The best translation is I WILL BE WHO I WILL BE. Yahweh is revealed by future actions. What future actions? Exodus 3:7 shows us: Yahweh will deliver the children of Israel from the hands of Egyptian bondage, bring them to a good land, and conquer the nations. These actions during Moses’ confrontation at burning bush yet had not been completed. The final completion of these actions will not happen until Jesus comes again. All people of God are still in exile waiting to be delivered into a land of rest.

After the Burning the Bush

What is in a name like Yahweh after the burning bush? We know what happens after the burning bush. Yahweh, through Moses, delivers Israel from Egypt. Moses leads the people to Sinai to meet their God, receive the law, and prepare for the journey to the promised land. There is a short conversation between God and Moses about that task that is habitually overlooked by Bible readers. In Exodus 23:20-22 God says:

20 “ ‘Look, I am about to send an angel before you to guard you on the way and to bring you to the place that I have prepared. 21 Be attentive to him and listen to his voice; do not rebel against him, because he will not forgive your transgression, for my name is in him. 22 But if you listen attentively to his voice and do all that I say, I will be an enemy to your enemies and a foe to your foes” (Exodus 23:20–22).

There is something strange about God’s description to Moses that tells us that this is no ordinary angel. This angel has the authority to pardon sins or not, a status that belongs to God. More specifically, God tells Moses that the reason this angel has this authority is “my name is in him” (v. 21). What does this curious phrase mean? Moses knew instantly. Anyone thinking of the burning bush account does as well.

When God told Moses that his name was in this angel, he was saying that he was in this angel—his very presence or essence. The I AM of the burning bush would accompany Moses and the Israelites to the promised land and fight for them. Only he could defeat the gods of the nations and the descendants of the Nephilim whom Moses and Joshua would find there. Other passages confirm that this reading is correct. This angel is Yahweh. Perhaps the easiest way to demonstrate this is to compare Old Testament passages about who it was that brought Israel out of Egypt and into the promised land (Compare Leviticus 11:45; Deuteronomy 4:35-38; Joshua 24:17-18; Judges 2:1). What is in a name? These passages interchange Yahweh, the Angel of Yahweh, and the “presence” (panim) of God as the identity of the divine deliverer of Israel from Egypt. There were not three different deliverers. They are all the same. One of them, the angel, takes human form. If Deuteronomy 4:37 is read considering Exodus 23:20–23, then the presence and the Angel are co-identified. This makes good sense in view of the meaning of the “Name” which was in the Angel. What is in a name like Yahweh? A lot.

By the Powers of Darkness

By the powers of darkness, the rich got richer, and the poor got poorer. Amos 6 shows us how the rich got richer. The noble leaders of Israel had sold out to the powers of darkness on mount Samaria. What is the powers of darkness meaning in Amos 6? The leaders of Israel placed their security, comfort, and committed acts of violence in the birthplace of demons and devils.

Mount Samaria was the birthplace of the rebellion in Genesis 6:1-4. There, certain intelligent spiritual beings launched their own plan to make imagers of themselves with human women. The Nephilim, the giant clan, became their offspring.

Amos ordered the self-evaluated preeminent leaders in Zion and Samaria to compare themselves with three nearby city-states. The four verbs in verses 1-3 are imperatives, perhaps suggesting the urgency of the situation from the prophet’s perspective. Amos probably did not expect his audience to travel anywhere. In their mind’s eye they were to go to the cities named. Calneh and Hamath were Syrian city-states under Israel’s influence. Gath was a Philistine city-state under Judah’s control. No was the expected answer to the rhetorical questions. The point of the rhetorical questions was the equality between those city-states and Israel/Judah. Leaders of Israel and Judah were wrong if they thought they were better or bigger than the three city-states.

By the powers of darkness, the elite class created wealth off the backs and misery of the poor and weak. They had beds of ivory while the poor had none. They had lavish amounts of food while the poor starved. They had drink that led to drunkenness while the poor drank polluted water.

Israel’s leading citizens overindulged themselves in drinking. For containers to drink wine they used “bowls” from the temple rather than cups. The term for bowls is the one usually used in ritual procedures (Exod. 27:3; Num. 4:14; 7:13; 1 Kgs. 7:50).

“Use the finest lotion” is literally “the first [best grade] of oils they anoint.” Its purpose could have been medicinal, cosmetic, or cultic. The verb describing its application is the one generally employed in a cultic setting. However, stress in the sentence falls on the grade of oil used, “the finest,” which favors the cosmetic or medicinal interpretation. The indictment in all the accusations of indulgence is that Israel’s leading citizens went on in their revelry as if all was well (cf. 4:1).

Joseph (Israel) was about to break up as a nation, yet the leading citizens were not sick over it as they should have been. They were “totally self-centered, totally preoccupied with the pleasures of life but blinded to the threatening reality all around them.” Life, so they thought, could not be better. According to Amos, it could not have been worse.

Three times in Amos 6:8 the Lord’s oath introduces a decree of punishment (4:2; 6:8; 8:7). In 4:2 the Lord swears by his holiness. Here he swears by himself. In 8:7 he swears by the pride of Jacob. “By himself” (bĕnapšô, “by his soul”) means “by the Lord’s own person,” the most binding form of commitment. The Lord’s character, integrity, and power stood behind the oath.

Amos identified the message to follow as an oracle (nĕʾum) of “the LORD God of hosts” (literally). God’s authority and resources supporting this oracle made it awesome. The target of the three verbs (“abhor … detest … deliver”), though stated variously, is primarily Samaria. The first verb is “abhor” (mĕtāʾēb), a participle expressing God’s continuing attitude toward “the pride of Jacob.”

Most interpreters take “the pride of Jacob” to be an attribute of the people, their arrogant nationalistic and military self-confidence,

Judgment Brings Mourning

Amos now turns from an indictment to a judgment brings mourning lament. Their sins and coming judgment are a cause for lamenting. Israel will fall, and only a few will remain. During the lament, Yahweh twice appeals for them to seek him and not their false gods. Their false gods will fail them; Yahweh will not.

Israel rejected righteousness and justice in favor of elevating themselves and their wealth, and they rejected Yahweh in favor of false gods. But justice and righteousness will be established through their judgment, and Yahweh will triumph over their gods. This call for lament over their coming judgment continues in the next section, with a focus on their false worship.

This passage is built around three appeals: (1) for spiritual reformation, Seek me … seek the LORD (vss. 4–6); (2) for personal and social reformation, Seek good … maintain justice (vs. 14f.); (3) for religious reformation, Let justice roll … did you bring me sacrifices …? (vs. 24f.) But the appeals are bracketed by affirmations of disaster (vss. 1–3, 26–27) and interspersed with diagnoses of how things are (vss. 7, 10–13, 16–20). The therefore of v 16 gives us a clue how the chapter is to be understood: how can an appeal (14–15) have as its consequence (therefore, v 16) a forecast of inconsolable sorrow? Only if Amos is recalling appeals made and refused! The chapter, therefore, is a record of an opportunity lost and of the grim consequences now inevitable. Once more, God is not mocked.

Judgment brings mourning in Amos 5. It is a funeral dirge sung over the deceased. It is made of three parts. A chiasm in Amos 5:1-17. A lament in Amos 5:18-20. An indictment of crimes in Amos 5:19-27. Amos 5 could be titled The Book of Woes.

Amos 5 is structured in artistic fashion like no other unit in the book. Judgment brings mourning may sound grim and gloomy, but the chiastic structure shows Hebrew poetry at its finest.

A chiasm is a sequence in which similar sounds (phonemes), identical words (lexemes), or identical or similar ideas or concepts are presented and then repeated in reverse order. The structure of a chiasm is represented by letters, each letter representing a new idea. So, if our judgment brings mourning chiasm has two ideas, then idea one is represented by the letter “A” and idea two is represented by the letter “B.”

The chiastic features of this rhetorical unit are set forth by me. The overarching structure of the unit may be observed in the following arrangement:

         5:1–3      A First Lamentation.

           5:4-6        B First warning

               5:7           C First accusation

                    5:8         D Hymn

                        5:8a        E The LORD is His name.

                    5:9          D Hymn

           5:10–13      C Second accusation

        5:14–15    B Second warning

     5:16–17   A Second Lamentation

The centerpiece of this unit is the hymn stanza in Amos 5:8–9 (cf. 4:13), which sets forth the nature of Israel’s God. Another feature of this unit is the interweaving of the words of Amos (vv. 1–2, 6–9, 14–15) with the words of God (vv. 3–5, 10–13, 16–17). Judgment brings mourning is the overall theme. What happens between death and judgment day are not answered. Where do souls go before judgment day falls on deaf ears in Amos 5. Final judgment in Revelation answers these questions.

Judgment brings mourning, but how? The day of the Lord brings the wrath of God (vss. 18-20). No one can escape.

Bulls of Bashan

Bulls of Bashan had once surrounded Mount Hermon in the days of Jesus. The meaning of the name Bashan in Hebrew is “serpent.” Looking at its beautiful snowcapped mountains today, you would not have guessed its name. It was the home of demons and devils of Genesis 6:1-4. It birthed priestess who prostituted themselves with bulls of Bashan, demons invading bulls of gold made into idols (Amos 4). It played a role at Caesarea Philippi (Matt. 16:13-20).

Jesus had provoked the bulls of Bashan who stood behind the gates of hell into a fight. This fight carried on at Mount Hermon, the mountain of Bashan, the mount of transfiguration (Mk. 9:2-8) and it culminated in the cross (Matt. 27).

Why is the mountain of Bashan so special? Psalm 22 bring this out. Bulls of Bashan in the Bible represent evil Elohim, evil spirits of Bashan belonging to the spirit world. They had rebelled against God on Mount Hermon and carried their rebellion forward with producing Nephilim (Gen. 6:1-4; Deut. 2-3). This led to Babel in Genesis 11 and the divorce of God with humans in Deuteronomy 32:8-9.

Bashan in the Bible for the ancient Israelites was the realm of nightmares. It was the land of shadow. Fearsome and demonic monsters lived and ruled there. If the Hebrews were Gondor, Bashan was Mordor. And I’m being more literal than you might suppose. Bulls of Bashan were the outcrop of evil.

Yahweh brought Israel into freedom from slavery in Egypt. He led them to the land of giants. He wanted Israel to wipe them out. Many had already been wiped out by descendants of Abraham. But the nation of Israel needed completing the job.

They failed God’s mission and were sent into the wilderness for forty years. Once the old generation died out, the new generation picked up where the old left off.

The Israelites made their way into the region of Bashan. The place had a terrible reputation. In cultures outside the Bible, it was known as “the place of serpents.” It was the region of the Rephaim, the giant clan, the shadow people (Gen. 14:5, Deut. 2:20-21; Num. 13:27, 23, 33). The Rephaim would eventually die out and their spirits would be confined to the desert. This would become the same desert Jesus would later exorcise demons.

Two of the major cities, Ashtaroth and Edrei (Deut. 1:4; Josh. 13:12) were considered gateways to the underworld realm of the dead (the gates of hell; Job. 37:18; Ps. 9:15; Ps. 107:8; Isa. 38:10; Matt. 16:18).

In Jesus’ day, the highest mountain of Bashan, Mount Hermon, had numerous occult temples and sacrificial sites for demonic worship. Jesus took his disciples into the heart of darkness, to Mount Doom, the gates of hell. Jesus challenged the powers of darkness to kill him. Little did the evil spirits know that Jesus’ death would become their undoing.

Then the Old Testament representatives of the Law and the Prophets had appeared. Until Jesus, you could only know God through the Law and the Prophets. But then God speaks and says to stop looking to the Law and the Prophets. He tells people to look only to Jesus. God then took away the Law and the Prophets. This left Jesus. God confirmed it with a king’s title, “beloved,” marking Jesus as the heir of the David throne, the kingdom of God on earth.

When Jesus was crucified, he hung on the cross much of the day. Then he said, “My God, My God, why have you forsaken me. This is a quote from Psalm 22. Psalm 22:12-16 add a important point. The strong bulls of Bashan were responsible for Messiah’s death. Some translations use fierce bulls of Bashan. These were the demonic powers of darkness mention in Amos 4:1-3.

The sinister part of this description is the fierce bulls ...

Judgment for the Chosen

Amos 3 is about judgment for the chosen. It includes a a covenant lawsuit focusing squarely on the northern kingdom, the elect of God. Chapter 2 focuses on the sins of Israel. Chapter three focuses on the covenant relationship between Israel and Yahweh. The oracle of chapter 3 is on the coming judgment (vss. 1-8) and declaration of judgment for the chosen (vss. 11-15).

God’s judgment in the Old Testament starts with a covenant lawsuit. The purpose of God’s judgment on Israel is justice. The poor have been abused (vs. 9). They bow to other gods (vs. 14). They are full of greed (vs. 15). God stands up for the poor. He will not allow his people to serve other gods. He abhors greed. God’s judgment on a nation like Israel is just. God’s judgment is righteous.

Three Sections

The covenant lawsuit is composed of three sections: vv. 1–8, vv. 9–12, vv. 13–15. Each section starts with the Hebrew word “shema,” the same “shema” found in Deuteronomy 6:4-5. “Shema” means “listen” or “hear.” This is a command, not a request and demands Israel listen less they feel the full weight of God judgment day, a judgment for the chosen. When God speaks, Israel is demanded to listen and hear what the prophet has to say. To ignore God’s voice is to seal their doom.

Each of the three sections are interwoven. They form a common thread found in most covenant lawsuits. The first (vss. 1-8) lays the foundation for why they are accused and why judgment is coming. The second (vss. 9-12) calls on the witnesses to observe. These witnesses are of cosmic proportion. God calls the host of heaven and the enemies of Israel to observe judgment for the chosen. The third (vss. 13-15) fulfil the rhetorical question at the end at the end of verse 8: “My Lord Yahweh has spoken, who will not prophesy?”

The message of the prophets were mainly a message of judgment and a message of hope. Amos preached judgment and gave Israel hope in that a remnant would be saved (vs. 12).

The covenant lawsuit starts with an accusation. The covenant relationship with Yahweh stands as the focus. It is the reason why Israel must face judgment. Verses 3-8 provide rhetorical questions to draw out the truth of their covenant relationship and the reason why they now face judgment. The use of rhetorical questions forces the audience to supply the answer for the foundation for their judgment.

The Themes

The first theme we read in verses 1b-2b is Israel’s close relationship with Yahweh. The rhetorical question in verse 3 reinforce this theme by asking how two people can walk together without meeting. This takes the hearer of the message back to Abraham when he walked with God.

The second theme, judgment for the chosen, is introduced in verse 2c-d. This theme is drawn out in even more detail in the rhetorical questions of verses 4-5. Just as a lion roars only after he has caught something, and a trap springs only when there is something to catch, in the same way, Yahweh’s judgment is coming because the northern kingdom has sinned.

The last two themes are described in verse 8 after being presented through the prior rhetorical questions (vss. 6–7). Verse 8a instructs the people in how they are to respond to Yahweh’s proclamation of judgment. This is drawn out further in the preceding rhetorical question in v. 6a–b. When a warning trumpet is sounded in a city, the people fear; they should respond the same way to this warning.

The last theme, v. 8b–c, concerns how the prophets are to respond to Yahweh’s message: they must proclaim what they hear from Yahweh. This is drawn out further in the previous rhetorical question in v. 6c–d and in its answer in v. 7.