Minor Prophets. Part 1: Jonah Amos Hosea. Jeremy Sweets

Transcription

1 Minor Prophets Part 1: Jonah Amos Hosea Jeremy Sweets

2 Minor Prophets, Part 1 Schedule Date Lesson Prophet Title Scripture 2/29/12 1 Intro Introduction to Minor Prophets -- 3/7/12 2 Jonah 3/14/12 Introduction to Jonah Jonah and the Fish Jonah 1-2 3/21/12 3 Jonah Jonah and the City Jonah 3-4 3/28/12 4 Amos Introduction to Amos Judgments Against Nations Amos 1-2 4/4/12 5 Amos Breaking Covenant Amos 3-4 4/11/12 6 Amos God as Source of Life Amos 5-6 4/18/12 7 Amos Visions of Doom Amos 7-9 4/25/12 8 Hosea Introduction to Hosea Hosea s Marriage Hosea 1-3 5/2/12 9 Hosea Lack of Knowledge Hosea 4:1-6:3 5/8/ Gospel Meeting -- 5/16/12 10 Hosea Lack of Mercy Hosea 6:4-8:14 5/23/12 11 Hosea Consequences of Sin Hosea 9:1-11:11 5/30/12 12 Hosea Lack of Faithfulness Hosea 11:12-14:9 Material written by Jeremy Sweets Spring Quarter (March May) 2012 Adult Class at the church of Christ at Broadmoor

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4 Minor Prophets, Part 1 Lesson 1: Introduction to Minor Prophets Historical Periods of the Prophets There is a rich history of prophecy in the Old Testament, with the prophets falling into various stages. Prototype. Moses, the first leader, served as the earliest prophet for the Israelites (Deut. 34:10-12). Limited Appearance. In the Conquest and Judges, an unnamed prophet speaks to Gideon, and Deborah was a prophetess. Non-Writing. Becoming more prominent with the rise of the monarchy, the nonwriting prophets included Elijah, Elisha, and a guild of apprentices called the sons of the prophets who lived in community with each other. Canonical. The literary prophets consist of four Major Prophets writing five books and twelve Minor Prophets, the distinction between them based on the size of their book. They cover the period from the 8 th century to the 5 th century, and their activity is clustered around particular periods of crisis for the nation of Israel. o The Assyrian Period traces the events leading up to the fall of the Northern Kingdom (Israel) in 722 B.C. to the Assyrian Empire. These prophets warned Israel during times of great prosperity and spoke of impending judgment for their idolatry, injustice and great iniquity. The prophets who prophesied during this period include Jonah, Amos, Hosea, Micah, and Isaiah. o The Babylonian Period follows the circumstances that led to the fall of the Southern Kingdom (Judah) in 586 B.C. to the Babylonian Empire. During this time, prophets warned Judah that they would reap judgment just like Israel for their failure to keep the covenant. Prophets of this period consist of Zephaniah, Jeremiah, Habakkuk, Nahum, Daniel and Ezekiel. o The Persian Period began with the Medo-Persian defeat of Babylon and the subsequent decree of Cyrus in 538 B.C. that allowed Israel to return to Jerusalem to rebuild the city. These prophets call the people back to faithful living as they return home and face difficult circumstances. Daniel prophesied about 70 years, spanning both Babylonian and Persian periods. Other post-exilic prophets include Haggai, Zechariah and Malachi. The dates for Joel and Obadiah are unknown with various scholars placing them in each of the three periods. Characters in Prophecy Within books of prophecy, there are five important characters that appear on the stage: 1. God is the main character, overseeing history and directing the prophets. 2. The Prophets receive God s word and proclaim it to the people. 3. The Faithful Remnant keeps God s covenant and honors Yahweh. 4. The Rebels disobey God s word, violating his commands and practicing sin. 5. The Nations sometimes receive condemnation, but they often serve as agents of judgment who threaten Israel s future. 1

5 Chronology of the Prophets Assyrian Age To Israel To Judah To Foreign Nations Amos ca. 760 Hosea ca Isaiah ca Micah ca Jonah ca. 770 Babylonian Age Habakkuk ca. 630 Zephaniah ca. 627 Jeremiah ca Daniel ca Ezekiel ca Nahum ca. 650 Persian Age Haggai ca. 520 Zechariah ca Joel ca. 500 Malachi ca. 433 Obadiah ca Chart taken from Chronological and Background Charts of the Old Testament, by John H. Walton, 52. Functions of the Prophets The prophets functioned in three important ways: Spokesperson of God. In the most basic terms, prophets spoke the word of the Lord to the people. Preachers of the Covenant. The prophets reminded the people of the covenant with God, recalling its foundational events, stipulations, curses and blessings. Interpreters of Israelite History. The prophets operated with God as Sovereign over history, recalling past events of his activity and announcing future developments and judgments. Themes in the Prophets The prophets all have a distinct and unique message, but their proclamation gravitates to similar themes. B.D. Napier outlines seven key themes that appear in the prophets, using Hosea 11 as the primary example ( Prophet, Prophetism in The Interpreter s Dictionary of the Bible, vol. 3, p ). 1. Word and Symbol ( Thus says Yahweh ) 2. Election and Covenant ( Out of Egypt I called my son ; Hos. 11:1) 3. Rebellion ( They went from me ; Hos. 11:2) 4. Judgment ( They shall return to Egypt ; Hos. 11:5) 5. Compassion ( How can I give you up ; Hos. 11:8) 6. Redemption ( I will return them to their homes ; Hos. 11:11) 7. Consummation ( A light to the nations ; Isa. 49:5-6) An eighth element, repentance, could either be added as a separate category or included in the theme of compassion. Paul House compresses these ideas into three main emphases: sin, punishment and restoration (House, Old Testament Survey, p. 138). 2

6 Minor Prophets, Part 1 Introduction to Jonah The Uniqueness of Jonah Oracles. Other minor prophets are collections of oracles; Jonah only has one prophetic oracle consisting of 5 words and most of the book is biographical in nature. Righteousness. Other prophetic narratives glorify the man of God as he condemns the people for their sin. Jonah is portrayed in a negative light while the people of Nineveh repent of their sin. Willingness. Other prophets show reluctance and hesitancy, but Jonah completely refuses. Fulfillment. Other prophetic narratives trace the fulfillment of prophecy; the book of Jonah traces how an oracle was not fulfilled. Location. Prophetic oracles against other nations are commonplace, but they usually take place on Israelite soil to the Israelite people; Jonah travels to a foreign land to announce the word of the Lord. Audience. Jonah prophesies to a foreign nation, who does not have the foundation of a covenant with God. The covenant with Israel is the basis of most prophetic speech. Introduction Besides the book of Jonah, there is a single reference to the prophet in 2 Kings 14: a. Who was the king at this time and when did he reign? b. What kind of king was he? c. What message did Jonah give? d. As you study, consider the contrast between this passage and the book of Jonah regarding his message and his audience. The book of Jonah is unique among the prophets. It serves as an appropriate introduction to the prophets by way of negation. He is the exact opposite of the typical Hebrew prophet in his mission, his audience, his reaction to the task of prophecy, and the composition and genre of the book bearing his name. Structure of the Book Typical of Hebrew literature, the structure of Jonah displays parallelism in order to relay its message. The book hinges upon the benchmarks of God s word and Jonah s prayer. The first half of the book captures the Lord s first charge to Jonah, followed by Jonah s flight from God. The actions of the pagan sailors provide a stark contrast with the reluctant prophet. Jonah s flight endangers his life, and the Lord saves him from death, causing Jonah to pray to the Lord with thanksgiving. The second half of the book also begins with the Lord s charge, which Jonah reluctantly accepts. The Ninevites repent resulting in their salvation, but Jonah prays with ungratefulness for their salvation. The book finds a resolution in the final dialogue between God and Jonah. I. The First Word of the Lord to Jonah (1:1) II. Jonah s Prayer of Thanksgiving (2:1) III. The Second Word of the Lord to Jonah (3:1) IV. Jonah s Prayer of Ungratefulness (4:2) Resolution: Final Dialogue between God and Jonah (4:6-11) 3

7 Minor Prophets, Part 1 Lesson 2: Jonah and the Fish Jonah 1-2 Outline: I. The First Word from the Lord (1:1-3) II. Storm and Sacrifice at Sea (1:4-17) III. Jonah s Thanksgiving for Deliverance (2:1-10) The Word of the Lord The book of Jonah begins with a typical statement when God s word is revealed to a prophet: The word of the Lord came to Jonah. Often, this statement introduces the content of the revelation that is to be given to the audience, but on this occasion, the revelation gives specific instructions to Jonah. What three imperatives did the Lord give to Jonah? What reason is provided for the instruction? A Great Story The word great is a keyword in the book of Jonah, occurring 13 times. Nineveh, that great city (1:2; 3:2, 3; 4:11) Great wind, mighty [great] tempest (1:4) Exceedingly [greatly] afraid (1:10, 16). A great fish (1:17). From greatest to least (3:5). Decree of the king and his nobles [great ones] (3:7). Exceedingly [greatly] displeased (4:1). Exceedingly [greatly] glad (4:6). Chain of Events in Jonah 1 The Word of the Lord (1:1) But Jonah fled (1:3) While the manner of revelation may be typical, Jonah s response is anything but typical. Jonah is not the first prophet to be reluctant, but his refusal stands out compared to other prophets. What other prophets were reluctant to speak the word of the Lord? What was the reason for their reluctance? But the Lord caused a storm (1:4) Sailors throw Jonah overboard (1:15) What reason is given in chapter 1 for Jonah s reluctance? How reluctant was Jonah? How easily would it have been to persuade him? But Lord provided large fish (1:17) Could Jonah really flee from God s presence? How might he have thought he was fleeing God s presence? 4

8 The Great Storm Jonah s attempt to flee from the Lord s presence quickly proves futile. The Lord hurled a great storm on the sea, creating the setting for the events in the rest of the chapter. The sailors desperately search for a means of salvation from the storm. After some time, they discover that Jonah is the cause of the storm. They question him for resolution, and he states that he should be tossed overboard. The sailors reluctantly obey. The sea ceased its raging and the Lord sends a large fish to swallow Jonah. Contrast Jonah with the sailors. Sailors Reaction to Storm? Jonah s Reaction to Storm? Sailors Initial Beliefs? Jonah s Belief? Sailors Attitude to God? Jonah s Attitude to God? Sailors Attitude About Saving Jonah? Jonah s Attitude about Saving Others? The captain makes the same request of Jonah that God does Arise and call/proclaim (1:2, 6). How does Jonah respond to the captain? When is the first mention that he offers prayer? How is Jonah discovered as the cause of the storm? What happened with the following people/things when Jonah was tossed overboard: o The sea o The sailors o Jonah How long was Jonah in the belly of the fish? 5

9 Chain of Events in Jonah 2 Lord provided fish to swallow Jonah (1:17) Then Jonah prayed to Lord from belly of fish (2:1) Then Lord spoke to fish; fish vomited Jonah (2:10) Jonah s Prayer of Thanksgiving Chapter 2 contains the content of Jonah s prayer to the Lord. He praises the Lord and thanks him for deliverance from the deep. This is how he reacts to his own salvation. Notice how his prayer and attitude in this chapter set the stage for the remainder of the book. Was Jonah saved by the big fish or from the big fish? How does Jonah describe his situation in the deep? What statement does Jonah make about worship with his references to the holy temple and the worship of vain idols? Was Jonah able to escape the presence of the Lord in the depths of the sea? Jonah in the New Testament In the New Testament, Jesus uses Jonah as a type, or a picture, of his own death, burial and resurrection (Matt. 12:38-41; 16:1-4; Lk. 11:29-32). He rebukes the people for constantly seeking a sign, and he states that they will only receive the sign of Jonah, who was in the belly of the fish for three days and three nights. In the same way, Jesus would be in the belly of the earth for three days before raising from the dead. Jesus also references the preaching of Jonah, which converted the great and wicked city of Nineveh. Their repentance served as contrast with the Jews, who failed to repent of their sins. In Matthew 16, after referencing the sign of Jonah in verses 1-4, Jesus refers to Peter as son of Jonah, who possessed the keys Similar: Jonah in fish Jesus in earth Contrast: Nineveh repented Jews faithlessness Matthew 12: Then some of the scribes and Pharisees answered him, saying, "Teacher, we wish to see a sign from you." 39 But he answered them, "An evil and adulterous generation seeks for a sign, but no sign will be given to it except the sign of the prophet Jonah. 40 For just as Jonah was three days and three nights in the belly of the great fish, so will the Son of Man be three days and three nights in the heart of the earth. 41 The men of Nineveh will rise up at the judgment with this generation and condemn it, for they repented at the preaching of Jonah, and behold, something greater than Jonah is here. of the kingdom, possibly referencing his role in the proclamation of the gospel. Peter would preach the first gospel sermon in Acts 2 to Jews from many nations. 6

10 Minor Prophets, Part 1 Lesson 3: Jonah and the City Jonah 3-4 Outline: I. The Second Word from the Lord (3:1-4) II. Nineveh Repents (3:5-10) III. Jonah s Prayer of Ungratefulness (4:1-5) IV. The Lord s Response to Jonah (4:6-11) The Word of the Lord A nearly identical word comes to Jonah from the Lord, instructing him to arise and go to Nineveh. Whereas last time Jonah rose to flee, this time Jonah rose to obey. He entered the huge city and began to proclaim the word of the Lord. This audience differed from Jonah s normal audience. The people of Nineveh were idolatrous foreigners with no covenant relationship with God. Why did Jonah react differently to the message this time? What message did Jonah deliver in Nineveh? The people of Nineveh were not in a covenant relationship with God. o On what basis could Jonah appeal to them (note: he may have preached more than is found in verse 4)? o On what basis can we appeal to non-christians? Nineveh Repents The word of God reached all the people of Nineveh, both great and small, and they responded by believing God and expressing sorrow over the situation. When the king heard the news, he also expressed remorse and issued a proclamation that all people and animals should fast, mourn and pray. God looked down upon the city and saw their repentance, and he changed his mind about judgment. How did the people of Nineveh express sorrow? What action did the king take? What attitude did this reveal? What action did the king require of the people in his proclamation? Who states the possibility of God changing his mind? What does this account reveal about the character of God? 7

11 Jonah s Lament Jonah saw the Lord s mercy as a reason for great displeasure. He feared this outcome, and cites this knowledge as the reason for his initial reluctance. Consider the statements from the sailor, king and prophet. What does this say about Jonah as a prophet? How did Jonah describe God s character? Where else is God described like this? Scripture Speaker Statement Perhaps [your] god will 1:6b Sailor give a thought to us, that we may not perish. 3:9 King Who knows? God may turn and relent and turn from his fierce anger, so that we may not perish. 4:2b Jonah For I knew that you are a gracious God and merciful, slow to anger and abounding in steadfast love, and relenting from disaster. In light of the circumstances, the prophet wished for death rather than life. When God questioned his right to be angry, he left the city and sulked under a homemade shelter to see what would happen to the city. What attitude may Jonah have developed about his own salvation? Why wouldn t Jonah want the people of Nineveh to receive God s mercy? How does Jonah s prayer in this chapter differ from chapter 2? How can Jonah s attitude be seen today? Resolution The Lord provided Jonah with an object lesson to make his point. He provided the prophet with a plant to shade him from the sun, but then he took it away and allowed Jonah to suffer in the heat. How did Jonah feel about the plant while it shaded him and when it was gone? God then spells the lesson out by arguing from the lesser to the greater. He establishes the justification for his actions and the unreasonable nature of Jonah s actions. The book ends with the final word of the Lord and no apparent repentance on the part of Jonah. By Appointment The Hebrew word manah is translated as appoint in English Bibles and refers to an allotment, an apportion, a determination. God s first appointment was for the great fish to save Jonah from the destruction of the sea (1:17). God s next appointments will be for the purpose of teaching Jonah a lesson. God appointed a plant (4:6). God appointed a worm to attack the plant (4:7). God appointed a scorching east wind (4:8). The Lesser: Describe Jonah s concern for the plant. The Greater: Describe God s concern for Nineveh by comparison. How does this ending leave you feeling? 8

12 Minor Prophets, Part 1 Introduction to Amos The Prophet Amos the Prophet Amos was a southern shepherd who was called to prophesy to the northern kingdom of Israel. He received revelation from God, and spoke the message that he was given. According to the first verse of the book, he prophesied during the days of Uzziah, king of From the city of Tekoa in the nation of Judah (1:1; 7:12-13) Breeder of sheep (1:1; 7:14) Tender of sycamore trees (1:1; 7:14) Called to be a prophet (7:14-16) Judah ( as coregent; as sole ruler) and Jeroboam, king of Israel ( as coregent; as sole ruler). An additional time marker is provided of two years prior to the earthquake, but the date of this natural disaster is unknown other than it occurred during Uzziah s reign (Zech 14:5). Assuming that the references do not indicate co-regencies and accounting for two years prior to the earthquake in Uzziah s reign, Amos prophesied sometime between 767 and 753. He would have been roughly contemporary with the prophet Hosea. Outline of Amos I. Introduction (1:1-2) II. Judgment Against Nations (1:3-2:16) A. Oracle Against Damascus (1:3-5) B. Oracle Against Gaza (1:6-8) C. Oracle Against Tyre (1:9-10) D. Oracle Against Edom (1:11-12) E. Oracle Against Ammon (1:13-15) F. Oracle Against Moab (2:1-3) G. Oracle Against Judah (2:4-5) H. Oracle Against Israel (2:6-16) III. Further Judgment Against Israel (3:1-6:14) A. Word to covenant breakers (3:1-15) B. Word to oppressive and unrepentant (4:1-13) C. Lament for Fallen Israel (5:1-17) D. Woe to those religiously secure (5:18-27) E. Woe to those at ease (6:1-14) IV.Visions of the Future Judgment (7:1-9:10) A. Vision of locusts (7:1-3) B. Vision of fire (7:4-6) C. Vision of plumb line (7:7-9) D. Historical Interlude: Opposition (7:10-17) E. Vision of fruit basket (8:1-14) F. Vision of the altar (9:1-10) V. Restoration and Renewal (9:11-15) Structure of the Book The book consists of a series of visions and oracles, which Amos received from the Lord. The first 6 chapters recount oracles, or short prophetic statements of judgment. Chapters 1-2 give oracles against the nations, culminating in a statement of judgment against Israel. Chapters 3-6 give further evidence for the indictment against the nation of Israel. The majority of the final 3 chapters contain five visions of future judgment. Most of the book deals with impending judgment because of the grievous sins of Israel. The book ends with a note of hope, however, discussing the restoration and renewal of a remnant of Israel. 9

13 Minor Prophets, Part 1 Lesson 4: Judgment against the Nations Amos 1-2 Outline: I. Introduction (1:1) II. Judgment Against the Nations (1:2-2:3) III. Judgment Against Judah and Israel (2:4-16) Introduction The first verse of the book establishes the prophet, his background, and the time and setting of his prophecy. He was a southern shepherd called to prophesy to the northern kingdom in the days of Jeroboam. The second verse serves as a general statement of proclamation of judgment from the Lord and the result upon those who hear it. Judgment against the Nations The words of Amos, who was among the shepherds of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah and in the days of Jeroboam the son of Joash, king of Israel, two years before the earthquake (Amos 1:1) The first section of Amos consists of eight individual oracles involving statements of judgment against the nations of Palestine. All the nations identified are contiguous neighbors with Israel, ranging from Judah and Philistia in the South to Syria in the North. The general order of the oracles concludes with Israel and traces those with the closest connection with them in reverse order. The first three nations (Syria, Philistia, and Phoenicia) were related in proximity, the next three (Edom, Ammon, Moab) bore an ancestral connection, and Judah was the brother of the covenant. The oracles conclude with Israel, the main focus of the book. The oracles are given in the general form of a royal proclamation delivered by a messenger. The messenger introduces the proclamation with, Thus says the [king] and then reads the statement Formula for Judgment Sayings The messenger introduction: Thus says the Lord verbatim. In this situation, the Certainty of deserved punishment: For three messenger speaks with the transgressions and for four I will not revoke its authority of the one who sent punishment him. The content of the proclamation takes the Evidence (specification of crimes) additional form of a statement Announcement of curse (punishment) of judgment, specifying the crimes and announcing the A concluding formula: Says the Lord punishment. Bullock, 63-66; Stuart,

14 Complete the chart below Nation/ Verses 1. Damascus, capital of Aram (1:3-5) Intro Formula Thus says the Lord Statement of Judgment For three transgressions of Damascus, and for four, I will not revoke the punishment Specification of Crimes Because they have threshed Gilead with implements of iron Punishment Send fire into house of Hazael Break gate bar Cut off inhabitant/king People to go captive Concluding Formula Says the Lord God Do the crimes of the foreign nations share a common theme? 2. Do the punishments of the foreign nations share a common theme? 3. How do the judgments against Judah and Israel differ from the other nations? 11

15 Minor Prophets, Part 1 Lesson 5: Breaking Covenant Amos 3-4 Outline: I. First Oracle: Word to Covenant Breakers (3:1-8) II. Second Oracle: Word to the Oppressive (3:9-4:3) III. Third Oracle: Israel s Unrepentant Heart (4:4-13) Amos and the Covenant Amos does not reveal a new message as much as remind the people of their covenant with God. The covenant with Israel is the basis for his message, including sins specified, future punishment, and future restoration. Covenant Crimes o Oppression of poor o Denial of inheritance rights o Failure to observe sabbatical and jubilee laws Covenant Punishments o Loss of possessions, crops & family o War, oppression & captivity o Infertility & death Covenant Restoration Promises o Restoration to land o Renewal of covenant o Prosperity Covenant Relationship On the heels of the judgment announced against Israel and Judah, Amos indicates that their covenant status would not exempt them from judgment but increase their accountability (3:1-2). The covenant was stipulated with conditions and expectations, and breaking it was a heinous crime with serious consequences. In light of Amos point in this passage, why would the image of family be used? What foundational event does Amos reference regarding the covenant? What trap can the people of God fall into because of their status? The Lord and His Prophets Judgment was a natural consequence of a broken covenant. The next section (3:3-8) builds upon this fact by providing a series of events that are clearly tied together. It makes no sense to have one of these items without the other. The questions increase in intensity and how specifically they address the judgment to come. What themes emerge from the questions? What kinds of events are described? Identify the movement of the text. How does it grow in intensity? How is verse 7 related to the previous verse? What does it indicate about prophecy? How does verse 8 differ from the previous questions? 12

16 Oppression and Judgment Amos 3:9-4:3 contains a mixture of impending judgment and indictment for the sins of the people. The judgment is severe, recounting the foreign invasion and destruction of their capital city. They would be deported from their homes in humiliating fashion. The judgment is not unwarranted but a direct result of their great wickedness. In a stinging rebuke, Amos calls upon the foreign national powers of Philistia and Egypt to observe the wickedness within Samaria. They had lost their moral compass, and their behavior was marked by lawlessness, and oppression of the poor while living in luxury. What statements in the previous section might have alluded to Samaria s destruction? What was the impact of calling upon foreign nations to witness Samaria s wickedness? Notice the repetition of stronghold in 3:9-11. How is it used in this passage? What does it mean that the Lord has sworn by his holiness? How did the rich view the poor? How did the rich treat the poor? What did this indicate about their character? Yet You Did Not Return To Me Proclaim to the strongholds in Ashdod and to the strongholds in the land of Egypt, and say, Assemble yourselves on the mountains of Samaria, and see the great tumults within her, and the oppressed in her midst (Amos 3:9). Amos 4:4-13 begins with a sarcastic call to worship. Apparently, religious observance did not have its desired effect because Israel persisted in sin and rejected the Lord s continual efforts to bring them to repentance. You can sense the Lord s frustrations as the rejections mount. The consequence was certain judgment for Israel. What role did religious observance play in the life of the Israelites? Scripture God s Efforts Category Closing Formula Yet you did not Cleanness of teeth 4:6 Food return to me, Lack of bread declares the Lord. Fill in the chart. Does God s patience have limits? What preparations did Israel need to make? What point is v. 13 making? 13

17 Minor Prophets, Part 1 Lesson 6: God as Source of Life Amos 5-6 Outline: I. Fourth Oracle: God, the Source of Life (5:1-17) II. Fifth Oracle: False Hope (5:18-27) III. Sixth Oracle: False Security (6:1-14) Third Oracle in Chiasmus The third oracle is arranged in chiastic structure. The outer most sections are in the form of lament, focusing upon the impending death of the nation of Israel. In the face of death, Israel is urged to seek life, and it is the accusations of sin that stand between life and death. The central element of the chiasm is a doxology, which praises God for his power and Sovereignty. It is this same God who is the source of life, brings death in judgment and levies the accusations of sin against the wicked. Introduction (v. 1) Death (vv. 1-3) Life (vv. 4-6) Accusations (v. 7) Doxology (v. 8-9) Accusations (vv ) Life (vv ) Death (vv ) God, the Source of Life The fourth oracle is given in the form of a lament and addresses the themes of death, life and sin in relation to God. Death What kind of words is used in vv. 2-3 and vv to indicate lament or sorrow? What was being lamented in these verses? What was the economic and social condition under Jeroboam II? How might the message of Amos be received in these circumstances? Life Who/what were Israel to seek in vv. 4-6 and vv ? What was to be avoided in these same verses? Sin What general principles were being violated according to v. 7? What specific sins are listed in vv ? God How is God described in vv. 8-9? What was the intended effect of this description of God? 14

18 False Hope The fifth oracle is divided into 3 paragraphs or subsections: Israel s deception regarding the Day of the Lord (5:18-20), Israel s false hope in their religious observance (5:21-24), and promise of exile because of Israel s reliance upon false gods (5:25-27). Apparently, Israel desired the coming of the day of the Lord, presumably because they thought it would bring judgment on their enemies and vindication for them as a people. Amos questions their assumptions and indicates that the Day of the Lord would be darkness and not light. The day of the Lord is anytime God miraculously intervenes in the course of human history, particularly when God gives marvelous victories over enemies in holy war (Judg. 7; Isa. 9:4); Gary Smith, NIVAC on Hosea/Amos/Micah, footnote on p What two images are given to indicate the nature of the Day of the Lord? Israel s false hope extended to their worship as well. They had deceived themselves into thinking that God was pleased with their worship. What God Rejects What God Desires Does God reject all worship? Why did God reject this worship? What imagery is used to describe what God desires and what thought does it convey? Amos announced that judgment would come upon Israel in the form of exile because they discounted the Lord s warnings and practiced false worship and idolatry. What period of Israel s history does Amos reference in the opening question of the third subsection? What is the answer to the question that is asked? Did Israel worship idols and the true God? Why would they worship both? Where would Israel be sent into exile? 15

19 False Security The sixth oracle contains two sections. The first section pronounces woes upon those who are affluent and complacent in Israel (6:1-7). It contains two statements of woe (vv. 1-3 and vv. 4-6) and a conclusion (v. 7). Who is the first woe directed against? What phrases are used to describe them? What are they instructed to do and for what reason? Who is the second woe directed against? Feasting in Amos 6:7 Therefore you will be among the first to go into exile; your feasting and lounging will end (Amos 6:7, NIV). Checking various translations for this passage reveals a broad spectrum of renderings. The term for feasting (Hebrew mirzah) can be translated as a crying, revelry or some kind of banquet. If the term is translated as a feast, there are two options that are available. Some have considered this feast to be a pagan, cultic feast called a Marzeah Feast characterized by wealthy participants engaging in idolatrous sacrifice, revelry and excessive drinking. Others consider it to be a funeral banquet as found in Jeremiah 16:3-9. Does one translation make more sense in context? Why were they condemned? What would happen to them because of their sins? How would the type of feast illuminate the point being made in Amos? The second section contains an oath that God makes against Israel to destroy them for their pride, sending them into exile (6:8-14). What would judgment look like for Israel? How certain was judgment? What reason does this section give for impending judgment? What was important about the places mentioned in v. 14? See 2 Kings 14:25. 16

20 Minor Prophets, Part 1 Lesson 7: Visions of Doom Amos 7-9 Outline: I. Visions of Doom and Official Response (7:1-8:3) II. Oracles Indicting Sin and Pronouncing Judgment (8:4-14) III. Final Vision and Ensuing Judgment (9:1-10) IV. Restoration and Renewal (9:11-15) The Visions of Amos 7-9 The final third of Amos consists of a series of five visions that pronounce doom for the Israelite people. As the visions progress, there is a heightened sense of the finality in the judgment. Visions 1 & 2 announce judgment, but the Lord relents after Amos intercedes for the people. Visions 3 & 4 indicate that judgment will come, but the Lord will not relent. Vision 5 shows the Lord pronouncing judgment with greater detail and finality. The dialogues of the previous visions are replaced with the Lord s monologue. Other material is interspersed within the visions including a historical interlude (7:10-17), oracles enumerating Israel s sin and judgment to come (8:4-14) and a concluding message of hope (9:11-15). Formula for Visions Visions 1 and 2 Introductory Statement: Thus the Lord God showed me. Description of Vision: Amos sees Lord forming locust/fire Prophetic Intercession: Amos requests pardon for Israel Divine Response: The Lord relents/changes his mind Visions 3 and 4 Introductory Statement: Thus the Lord God showed me. Description of Vision: Amos sees Lord with plumb line/a summer basket of fruit Dialogue: Lord asks Amos what he sees; Amos responds Divine Response: The Lord will not relent from judgment Passage Mode of Destruction Reasons image may have been used 7:1-3 7:4-6 7:7-9 8:1-3 What is the significance of the title Sovereign in this passage? 17

21 Who is controlling all of the action in the visions? In the fourth vision, how is the sense of sound used to evoke a response? Material in Between the Visions The series of visions is interrupted by a historical narrative that recounts opposition to the prophecy of Amos (7:10-17). The account provides an exchange between Amaziah, the priest of Bethel and royal supporter, and Amos, the southern prophet. Amaziah attempts to silence the prophet, telling Amos to go back home and not to prophesy in Bethel any more. Amos responds that he did not choose the life of a prophet. Instead, God chose him, instructing him to speak. Amaziah had tried to silence the word of the Lord, and for this reason, he would personally bear the punishment that was being pronounced upon Israel. Why would this narrative be inserted at this point in the text? What words of Amos did Amaziah use to prove his conspiracy charge? How does Amaziah describe Bethel? What judgment was issued against Amaziah? Between the 4 th and 5 th vision, there are some additional oracles that identify Israel s sin and relay a heightened sense of the judgment to come (8:4-14). Again, the sin of oppression is at the forefront of Amos indictment. How were the poor oppressed? Did the offenders disregard the new moon and the Sabbath? What was their attitude towards these holy days? What role would the land play in judgment? What kind of famine would fall on the land? What kinds of judgment would befall the people of the land? 18

22 The Final Vision In the final vision, Amos sees the Lord standing beside the altar and speaking words of judgment. Destruction for the wicked would be complete and final. None would be able to escape the judgment of the Lord. In his might, the Lord would bring judgment upon the people in the land. Though he salvaged the Israelites from Egypt, he would destroy them in captivity. No sinner would escape and the arrogant would be humbled. What would happen to the capitals? Structure for Vision 5 Visions 5 Introductory Statement: I saw the Lord standing beside the altar. Yahweh s Command: Smite the capitals and break them Yahweh s Judgment: Then I will slay the rest of them Concluding Verdict: And I will set my eyes against them for evil and not for good Where are the places that the people would attempt to hide from judgment? How successful would they be in hiding? What image is conveyed in the description of the Lord and what impression would this leave for the people? Restoration and Renewal Just as the Lord states that he would destroy Israel from the face of the earth, there is a glimmer of hope, for he adds the he would not utterly destroy the house of Jacob (9:8). There would be a surviving remnant. Despite the book s preoccupation with sin and judgment, it ends with a word of hope and restoration (9:11-15). The closing passage can be divided into two sections, both of which address a future day. The first section discusses the restoration of the kingdom of David (vv ). What was so important about David? What did he represent to the Israelites? Who would ultimately fulfill the role of David and bring restoration? The second section speaks about the restoration of the land and everything associated with it (vv ). How would the land be restored? What images are used to portray restoration? What did the land represent for the Israelites? What would be planted in the land and for how long according to the last verse? 19