Tuesdays Are for the Old Testament
7/30/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Thirty: Amos." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (469-480).
Lessing and Steinmann consider Amos to be the earliest literary prophet, who spoke to the Northern kingdom in the early 8th century B.C. (Lessing & Steinmann 2014, p. 469). His major focus is on Yahweh, who is described 86 times in the book ,using ten different names. He is the God who is in the process of sending devastation upon Israel.
While Lessing and Steinmann observe that there is broad scholarly consensus on the authenticity of much of Amos, there have been questions about a number of portions by those who consider the work to have been through a number of cycles of redaction. Lessing and Steinmann summarize some of the points of view which could lead to the various redaction theories. In summary, the theories all call the "integrity of the biblical text and its theological message" into question (Lessing & Steinmann 2014, p. 470).
Amos uses a number of characteristic rhetorical devices. There is repetition of phrases, and particularly groups of five elements are common (Lessing & Steinmann 2014, p. 4370). He further engages in rhetorical questions, sound plays, and a riddle (Lessing & Steinmann 2014, p. 471). The motif of an earthquake and Yahweh's judgment shaking things is prominent. God's judgment, typically poured out in oracles against other nations, is applied to Israel in Amos. In the case of oracles of judgment, Amos brings seven, with the seventh being against Israel (Lessing & Steinmann 2014, p. 472).
Lessing and Steinmann note that the Aramean kingdom commonly showed aggression toward Israel prior to about 800 B.C. (2 Kings 13:7; 10:32-33) (Lessing & Steinmann 2014, p. 473). During the first half of the 8th century B.C. there was an alliance with Israel, reducing the level of tension. During that period, Israel expanded its economic and political power, eventually rivaling that held under David and Solomon (Lessing & Steinmann 2014, p. 474). Amos best fits in the period just prior to 753 B.C., before the expansion of Assyrian power. The earthquake referred to in Amos 1:1 may well be the same one described in Zechariah 14:5, which archaeologists date to about 760 B.C.
Amos has received significant scholarly attention as the first of the writing prophets (Lessing & Steinmann 2014, p. 475). His theological emphasis looks back significantly to Mosaic themes. Lessing and Steinmann particularly note his emphasis on ethical justice and righteousness, strong themes of the Pentateuch. Powerful people were oppressing those who were less powerful. Amos is the first prophet chronologically to refer to "the Day of Yahweh" (Lessing & Steinmann 2014, p. 476). In Amos, this was a day of judgment rather than of blessing. Amos provides three hymns of creation (4:13; 5:8-9; 9:5-6) (Lessing & Steinmann 2014, p. 477). Human life is inextricably bound to God's created order. The violations of natural law engaged in by surrounding nations are seen as the impetus to divine judgment. Because the natural law can be recognized by all people, all are found guilty before God.
Christ may be seen in Amos in connection to the earthquake, a foreshadowing of those which occurred on Good Friday and on Easter (Lessing & Steinmann 2014, p. 478). Jesus is the "new David" (Rom. 1:3-4) bringing in the new age of Amos 9:11-15. The roar of the lion in Amos 3:8 may be understood as foreshadowing Jesus, "the Lion of the tribe of Judah" (Rev. 5:5). The sin of the people precedes the announcement of grace in Amos 9:11-15. God does ultimately pour out His grace on his people (Lessing & Steinmann 2014, p. 479).
7/30/24
Lessing, R. Reed, & Steinmann, Andrew E. (2014). "Chapter Thirty: Amos." In Prepare the Way of the Lord: An Introduction to the Old Testament. St. Louis: Concordia Publishing House. (469-480).
Lessing and Steinmann consider Amos to be the earliest literary prophet, who spoke to the Northern kingdom in the early 8th century B.C. (Lessing & Steinmann 2014, p. 469). His major focus is on Yahweh, who is described 86 times in the book ,using ten different names. He is the God who is in the process of sending devastation upon Israel.
While Lessing and Steinmann observe that there is broad scholarly consensus on the authenticity of much of Amos, there have been questions about a number of portions by those who consider the work to have been through a number of cycles of redaction. Lessing and Steinmann summarize some of the points of view which could lead to the various redaction theories. In summary, the theories all call the "integrity of the biblical text and its theological message" into question (Lessing & Steinmann 2014, p. 470).
Amos uses a number of characteristic rhetorical devices. There is repetition of phrases, and particularly groups of five elements are common (Lessing & Steinmann 2014, p. 4370). He further engages in rhetorical questions, sound plays, and a riddle (Lessing & Steinmann 2014, p. 471). The motif of an earthquake and Yahweh's judgment shaking things is prominent. God's judgment, typically poured out in oracles against other nations, is applied to Israel in Amos. In the case of oracles of judgment, Amos brings seven, with the seventh being against Israel (Lessing & Steinmann 2014, p. 472).
Lessing and Steinmann note that the Aramean kingdom commonly showed aggression toward Israel prior to about 800 B.C. (2 Kings 13:7; 10:32-33) (Lessing & Steinmann 2014, p. 473). During the first half of the 8th century B.C. there was an alliance with Israel, reducing the level of tension. During that period, Israel expanded its economic and political power, eventually rivaling that held under David and Solomon (Lessing & Steinmann 2014, p. 474). Amos best fits in the period just prior to 753 B.C., before the expansion of Assyrian power. The earthquake referred to in Amos 1:1 may well be the same one described in Zechariah 14:5, which archaeologists date to about 760 B.C.
Amos has received significant scholarly attention as the first of the writing prophets (Lessing & Steinmann 2014, p. 475). His theological emphasis looks back significantly to Mosaic themes. Lessing and Steinmann particularly note his emphasis on ethical justice and righteousness, strong themes of the Pentateuch. Powerful people were oppressing those who were less powerful. Amos is the first prophet chronologically to refer to "the Day of Yahweh" (Lessing & Steinmann 2014, p. 476). In Amos, this was a day of judgment rather than of blessing. Amos provides three hymns of creation (4:13; 5:8-9; 9:5-6) (Lessing & Steinmann 2014, p. 477). Human life is inextricably bound to God's created order. The violations of natural law engaged in by surrounding nations are seen as the impetus to divine judgment. Because the natural law can be recognized by all people, all are found guilty before God.
Christ may be seen in Amos in connection to the earthquake, a foreshadowing of those which occurred on Good Friday and on Easter (Lessing & Steinmann 2014, p. 478). Jesus is the "new David" (Rom. 1:3-4) bringing in the new age of Amos 9:11-15. The roar of the lion in Amos 3:8 may be understood as foreshadowing Jesus, "the Lion of the tribe of Judah" (Rev. 5:5). The sin of the people precedes the announcement of grace in Amos 9:11-15. God does ultimately pour out His grace on his people (Lessing & Steinmann 2014, p. 479).
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