What were the issues of social injustice addressed by Amos, and how did he address them?

By Vic Gill

The book of Amos is short, exciting, snappy and full of themes which make out for a popular war movie. It sits uniquely amongst the other books of the Bible and in particular amongst the prophets. Several distinguishing features about the life of Amos and his ministry mark this book out from the other books in the Bible. Amos is the first of the so-called “writing prophets” of the eight century. He breaks from the tradition of previous prophets who earned their bread from their prophetic ministry. Amos wasn’t even called to be a prophet and didn’t come from the lineage of any prophets. In fact, Amos was a wealthy sheepbreeder, Judean and an owner or tender of a sycamore orchard. The ministry of the minor prophet Amos took place about 760 BC. Out of the midst of his comfortable settings the Lord God plucks Amos out and says, “Go, prophesy to My people Israel.” However, what makes Amos’ calling unique is that unlike the early prophets who dedicated their whole lives to their prophetic calling, Amos serves as a prophet for a limited time. Amos’ message is largely directed not at individuals, but at nations. His message is a judgment speech against Israel and the surrounding nations. However, what makes the message unique is that Israel has never heard such a message before: God is going to bring an end upon His people Israel. Amos is not sent to merely expose the rebellious sin – like Nathan was sent to expose King David’s sin and call him to repentance – but to tell them that they were going to be wiped out. No amount of repentance could reverse Gods indictment against Israel. The nation’s sin has become so severe that it can only be corrected by the complete annihilation of those who have sinned against God. Achtemeier writes

“Amos is a prophet of total judgment, announcing the death of the northern kingdom. He is not a social reformer but an exposer of rebellion againt God. He is not a humanitarian but a herald of God’s coming action.” (Amos 8:2)

What was it that the nations did to heap such judgment upon itself? How could the very people of God kindle such wrath that their covenant God see’s no other hope for them other than total destruction? Surely the book of Amos asks some big questions and to get to the bottom of what issues Amos was addressing becomes increasingly key. To consider the question and find some clues, I will therefore deal with the context of Amos and attempt to unearth why Amos brought such a message to the people of God. In particular I will focus upon the topic of justice and how it was violated according to God’s standard. The keywords used by the prophet are justice, judgment and righteousness and these three will be given due attention.

Context

In the covenant made with God, Israel had promised to reflect God’s justice, mercy, love and righteousness. The covenant meant they would act as ambassadors of Yahweh and be a reflection of the covenant people of the one true God. As a covenant people they were to set the standard of truth and justice and all that was dear to God, thus setting them apart from the nations. They were meant to bring honor to the name of God and exalt Him as the one God over all the heavens and the earth. However, the people of God break this covenant and refuse to obey and follow God. Therefore as a direct consequence of Israel’s willful disobedience, God indicts the Israel in the same manner as the other nations. Israel would now be considered and judged like the other nations. Israel had deliberately forfeited her elected position. The covenant people of God who were to be set apart are now no different to the surround nations. They were no longer seen by God as holy.

“Are you not like the people of Ethiopia to Me, O children of Israel?” (Amos 9:7)

As a result, Amos brings a list of indictments against Damascus, Gaza, Tyre, Edom, Ammon, Moab, Judah and in which Israel also stands. The message is a hard message to bear let alone preach. Achtemeier contextualizes the hard message by comparing it to what it would feel like to be told by a prophet that the cross and resurrection were no longer sufficient to save us.

The message of Amos is set against the backdrop of the people of Israel enjoying a time of peace and prosperity. The upper classes had become so wealthy that they could even afford a winter house and a summer house and houses lavishly furnished with ivory.

Justice and righteousness neglected

In Amos 5:7 justice is said to be have turned into wormwood and righteousness to rest in the earth. Wormwood was a nonpoisonous but bitter plant common to the Middle East. It was also known for its medicinal purposes. However Amos’ use of this analogy was to indict God’s people that the justice they were meant to show others was similarly meant to be of medicinal value. But instead it had become bitter in the mouth. Righteousness was meant to be a way of life for God’s people, but again this was neglected and thrown to the floor. God’s people were required as part of the covenant to show mercy and help the poor and oppressed. They were required to create a socially just society according to what God had commanded them.

“You shall neither mistreat a stranger nor oppress him, for you were strangers in the land of Egypt.” (Exodus 22:21)

“You shall do no injustice in judgment. You shall not be partial to the poor, nor honour the person of the mighty. In righteousness you shall judge your neighbour.” (Leviticus 19:15)

However, God is furious for the deliberate, persistent and willful disobedience of His people to enact this. The judicial system which God had given them was in tatters. The courts which were called the ‘gates of the city’ were corrupt. They were meant to bring justice for the poor and helpless and act as a last recourse. However, the elders had corrupted this and were catering for the rich and were accepting bribes. Justice for the poor and oppressed was being turned away from the very doors from where it should have been given and where God commanded for it to be enacted out. The court refers to a less formal gathering of elders in the gateway, who among other things dispense justice in their local community.

“If a man has a stubborn and rebellious son who will not obey the voice of his father or the voice of his mother, and who, when they have chastened him, will not heed them, then his father and his mother shall take hold of him and bring him out to the elders of his city, to the gate of his city.” (Deuteronomy 21:18-19)

The prophet Amos then seeks to clarify the indictment by giving an example of how justice and righteousness had become so corrupt. Amos mentions the poor being tread upon through the unfair taking of grain taxes. Whilst the poor suffered and worked hard, the rich and powerful built houses out of expensive stone and planted pleasant vineyards. The rich were getting richer and more powerful at the expense of the vulnerable, poor and oppressed, a society which God despised. God would no longer tolerate such social injustice.

The oppressive women

Another major theme which Amos addresses is the social injustice of a particular sex. The women in this instance are now the subject of the prophet’s address. In chapter 4:1-3 Amos preaches to get his message across using familiar but quite unique strong language. He calls the women “cows of Bashan” who live on the mountains of Samaria. Nowhere else in the Old Testament are women called cows and Cripps argues this illustration could be familiar to Amos’ rural experience. However, the women, similar to the men have also become an offense to God. They, like cows have become lazy and unthinking and are only concerned with eating, living, grazing off the produce of the land. Like the elders and the rich, they too are accused of oppressing the poor and crushing the needy. They are accused of the ruthless exploitation of the poor and their continual desire for more wealth and luxury spurs them to encourage their husbands to do more evil.

“Who oppress the poor, who crush the needy, who say to their husbands, bring wine, let us drink!” (Amos 4:1)

Mowvley writes that God’s threat against these women is very strong. “Instead of this is the words of the Lord he uses the form of an oath the Lord God has sworn by His holiness.” An oath is the most solemn form of promise usually kept for a person in superior position.

Complacency and ease

In the midst of the social injustice and oppression, Amos sets out to describe the lavish and luxurious extravagances of the rich and powerful. Amos intensifies and justifies Gods judgment on the people of God by meticulously describing the lifestyle of the rich. A woe is proclaimed against those who think they have the merited favor of God at all times and who are at ease.

“Woe to you who put far off the day of doom. Who cause the seat of violence to come near; who lie on beds of ivory, stretch out on your couches, eat lambs from the flock and calves from the midst of the stall; who sing idly to the sound of stringed instruments, and invent for yourselves musical instruments like David; who drink wine from bowls, and anoint yourselves with the best ointments, but are not grieved for the afflictions of Joseph.” (Amos 6:3-6)

Yet, they give no heed to worshipping God from pure hearts or taking heed to His commandments. They lie in ease and complacency as rot, darkness and oppression plagues the society all around them. This was not what God had intended for His covenant people and as a result the name of Yahweh was being dishonored.

The Social injustice of the nations

However, Amos’ indictment is not only against the people of Israel and Judah, but also against foreign nations too. As a result of Israel refusing to obey God, Israel is now seen as joining the same rebellion of the foreign nations. Therefore Amos begins by highlighting the sin and rebellion of the foreign nations, to which Israel is included in the end.

The prophet’s style

Achtemeier writes:

“Amos’s oracles against the foreign peoples are all given in the standard form of the speech of a messenger from Yahweh and they all begin with the messenger formula, “Thus says the Lord.”

Amos’s oracle of judgment uses simple language. Amos is simply doing what God has given to him and speaks forth His message. What is interesting to note is that Amos only charges one crime against each nation in the form of sayings. According to Achtemeier, a series of graduated numerical sayings are a form frequently founds in wisdom literature. It is also quite noticeable that Amos uses many agricultural metaphors of locusts, bread, crop, harvest, wine, cows etc. Amos also uses the style of poetry which can be described as dirge or lament.

Conclusion

The book of Amos is a message of divine judgment targeted at the wealthy, rich and oppressive who have neglected the covenant relationship of God. It is also against the foreign nations for the crimes they have committed. However, what is very clear behind what Amos exposes is that God brings forth a case against the nations that is justified and just. God expected His people to be holy, merciful, and full of truth, justice and righteousness. He expected them to love Him, follow Him and worship Him with purity of hearth and a child like relationship. God reminds His people that He brought them out of the land of Egypt, a land of oppression and injustice. But the reminder isn’t enough and God decides it is time to execute judgment without mercy. The message of Amos is very relevant in today’s society. We still live in a world of injustice and social unbalance in wealth, where there is ease and complacency whilst the oppressed continue to suffer. It is into this world that Jesus Christ; the sum of the prophets came into and endured the harshness of the injustice and oppression of sin. We can learn from this that God cares for the poor and powerless. Those who call on the name of the Lord must seek to understand the reason why God send judgment on Israel and the foreign nation. He is the same God of the Lord Jesus Christ who loves and cares for the poor, needy and oppressed. The Church in a similar fashion ought to heed the cry for justice in its communities and borders.

Bibliography

Achtemeier, E., (1996) New International Biblical Commentary (Massachusetts: Hendrickson)

Cripps. S.R., (1969) A Critical and Exegetical Commentary on the Book of Amos (London: SPCK)

Mowvley, H., (1991) The Books of Amos and Hosea (London: Epworth Press)

Tags: Amos, Israel, Minor Prophet, Old Testament, Prophet Amos, Social Injustice, Yahweh

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