Life and Ministry of the Prophet Amos
The prophet Amos was a native of Tekoa, a town in Judah, about 12 miles south of Bethlehem [1, 2]. He was not a professional prophet but a shepherd and dresser of sycamore trees who was called by God to prophesy to the northern kingdom of Israel during the reigns of Uzziah, king of Judah, and Jeroboam II, king of Israel [1]. Amos' ministry likely took place around the mid-8th century BCE, before 808 BCE, given his contemporaneity with Isaiah and Hosea [2].
Amos' background as a shepherd and farmer is reflected in his prophecies, which contain numerous allusions to natural objects and agricultural occupations [3]. His message was one of judgment against Israel and its neighbors for their sins, particularly their social injustices and idolatry. Amos denounced the sins of the nations bordering on Israel and Judah, described the state of the two kingdoms, and sketched the impending punishment of Israel [3].
When Amos prophesied at Bethel, he was confronted by Amaziah, the priest of the idolatrous shrine, who accused him of being a mercenary prophet [4]. Amos responded by asserting that he was not a professional prophet but was called by God from his ordinary occupation as a shepherd [5, 6]. He stated, "I was no prophet, neither was I a prophet's son; but I was an herdman, and a gatherer of sycomore fruit" [7].
Amos' call narrative is significant because it highlights God's sovereignty in calling individuals to prophetic ministry, regardless of their background or training [6]. According to John Gill, Amos' response to Amaziah demonstrates that his mission was divine and that he did not enter on this work with lucrative views [6, 7].
The book of Amos is structured around five visions, three of which are recorded in chapter 7 [8]. These visions concern God's judgment on Israel, including a plague of locusts, a devouring fire, and a plumbline signifying the people's corruption and impending destruction [8].
Amos' prophecies were not limited to judgment; he also promised future blessings for Israel [3]. The book's message remains relevant today, emphasizing the importance of social justice and faithfulness to God. The historical context of Amos' ministry provides a backdrop for understanding the complexities of Israel's relationship with God during the period of the divided monarchy.
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Amos — (burden), native of Tekoa in Judah, about six miles south of Bethlehem, originally a shepherd and dresser of sycamore trees, who was called by God s Spirit to be a prophet, although not trained in any of the regular prophetic schools. (Amos 1:1; 7:14,15) He travelled from Judah into the northern kingdom of Israel or Ephraim, and there exercised his ministry, apparently not for any long time. (His date cannot be later than B.C. 808 for he lived in the reigns of Uzziah king of Judah and Jeroboam king of Israel; but his ministry probably took place at an earlier d”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Amos — Borne; a burden, one of the twelve minor prophets. He was a native of Tekota, the modern Tekua, a town about 12 miles south-east of Bethlehem. He was a man of humble birth, neither a "prophet nor a prophet's son," but "an herdman and a dresser of sycomore trees," R.V. He prophesied in the days of Uzziah, king of Judah, and was contemporary with Isaiah and Hosea (Amos 1:1; 7:14, 15; Zech. 14:5), who survived him a few years. Under Jeroboam II. the kingdom of Israel rose to the zenith of its prosperity; but that was followed by the prevalence of luxury and vice ”
- Smith's Bible Dictionary “Smith's Bible Dictionary: Amos, Book Of — The book of the prophecies of Amos seems to be divided into four principal portions closely connected together. (1) From 1:1 to 2:3 he denounces the sins of the nations bordering on Israel and Judah. (2) From 2:4 to 6:14 he describes the state of those two kingdoms, especially, the former. (3) From 7:1 to 9:10 he relates his visit to Bethel, and sketches the impending punishment of Israel. At last he promises blessings. The chief peculiarity of the style consists in the number of allusions to natural objects and agricultural occupations, as might be ex”
- Amos “Amos 7:12 (BBE) — And Amaziah said to Amos, O seer, go in flight into the land of Judah, and there get your living by working as a prophet:”
- Amos (Presbyterian) “Jamieson, Fausset & Brown on Amos 7:14: I was no prophet--in answer to Amaziah's insinuation (Amo 7:12), that he discharged the prophetical office to earn his "bread" (like Israel's mercenary prophets). So far from being rewarded, Jehovah's prophets had to expect imprisonment and even death as the result of their prophesying in Samaria or Israel: whereas the prophets of Baal were maintained at the king's expense (compare Kg1 18:19). I was not, says Amos, of the order of prophets, or educated in their schools, and deriving a livelihood from exercising the public functions of a prophet. I am a s”
- Amos (Baptist/Reformed) “John Gill on Amos 7:15: And the Lord took me as I followed the flock,.... Or "from behind" it (u); a description of a shepherd, such an one Amos was, and in this employ when the Lord called him, and took him to be a prophet; he did not seek after it, nor did he take this honour to himself; by which it appears that his mission was divine, and that he did not enter on this work with lucrative views: thus God took David in a like state of life, and made him king of Israel; and Elisha from the plough, and made him a prophet: and Christ several of his disciples from being fishermen, and made them f”
- Amos (Baptist/Reformed) “John Gill on Amos 7:14: Then answered Amos, and said to Amaziah,.... With much freedom, boldness, and intrepidity, and yet with modesty and humility; not at all moved by his frowns or his flattery: I was no prophet, neither was I a prophet's son: he was not a prophet originally, or from his youth, as Kimchi; he was not born and bred one; neither his father was a prophet, by whom he could get any instructions in the mystery of prophesying; nor was he a disciple of any of the prophets, or brought up in any of their schools as some were; he was no prophet till the Lord called him immediately, a”
- Amos (Baptist/Reformed) “John Gill on Amos 7 (introduction): INTRODUCTION TO AMOS 7 In this and the two following chapters are the visions of Amos, in number five; three of which are contained in this chapter, and with which it begins. The first is of the grasshoppers or locusts eating up the later grass of the land, which are stopped at the intercession of the prophet, Amo 7:1; the second is of fire the Lord called for to contend by, whose devouring flames are made to cease by the same interposition, Amo 7:4; and the other is of the plumbline, signifying the utter destruction of the people of Israel, according to t”