Meet the Minor Prophets (Part Three)
The twelve books of the Minor Prophets finish off most versions of the Old Testament. In that position, stationed between the Major Prophets and the four gospels of the New Testament, they are often overlooked by readers of the Bible on their way to better-known and better-esteemed parts of Scripture. While they may not be "popular" books, they are important and interesting in their own right, setting the stage for the coming of Messiah a few centuries after they were written.
For the most part, the Minor Prophets were penned during the downfalls of Israel and Judah, while a few originated after the Jews returned from exile in Babylon. Most of them contain depictions of the apostasy of God's people and appeals for them to repent and return to Him. It is clear, however, that those appeals fell on deaf ears, and the Israelites and Jews both fell to foreign powers. In the aftermath, the people looked for a future deliverance, a time when their national fortune would be reversed, and they would once again be "the chief nation" (Amos 6:1).
Amos
The prophet Amos lived and preached during one of Israel's most prosperous periods in its history. His book's opening verse relates that his ministry took place during the reigns of Uzziah of Judah (767-739 BC) and Jeroboam II of Israel (782-753 BC). He says specifically that it occurred "two years before the earthquake," which was evidently one of such ferocity and destruction that, to those who experienced it, the quake became an indelible time-marker (so much so that, a few centuries later, Zechariah mentions it in Zechariah 14:5). We can date Amos' preaching to a short timespan within about five years on either side of 760 BC.
Though Amos was probably a Jew (his hometown, Tekoa, sits about six miles south of Bethlehem in the heart of Judah), his ministry was to the kingdom of Israel. This fact, together with the date of his ministry, implies that God sent him with a final message of warning and call to repentance to idolatrous Israel roughly forty years before sending Assyria to punish them. He was even more of an outsider, not being a "professional" prophet but "a sheep breeder and a tender of sycamore fruit" (Amos 7:14). He could be totally objective when observing and commenting on the apostasy of Israel.
The reign of Jeroboam II experienced the height of Israelite prosperity since the days of Solomon, and with it came a corresponding increase in power. Despite these positives, the era also revealed a great many negative aspects of Israelite culture: immorality, arrogance, oppression of the weak, greed, extravagance, and hypocrisy, among others. Amos counters these failings with warnings and illustrations of the righteousness and justice of God. Notice this unflattering warning to Israelite women:
Amos 4:1-3
As is evident in this passage, the fact of Israel's sinfulness and God's threat of impending judgment and destruction appear throughout the book. Through Amos, God implores the citizens of the Northern Kingdom to seek Him and live, to seek good and not evil, so that He could forgive their sins and bless them (see Amos 5:4, 6, 14-15). It was to no avail, as the Israelites could not discern the connection between the calamities they were beginning to experience and God's desire for them to repent (Amos 4:6-11). Because of their calcified hearts, God must finally decree: Amos 7:8-9.
Unlike most of the other Minor Prophets, the book of Amos contains no overt Messianic prophecy. Amos 9 contains an oblique reference to restoring "the tabernacle of David which has fallen down" (Amos 9:11), and this will ultimately come to pass with the return of Jesus Christ, born into the line of David, as King of kings. In fact, the short passage that follows speaks of the Millennial peace and prosperity that will result from the righteous reign of Christ.
Yet, before that happens, God must punish "the sinful kingdom, and . . . destroy it from the face of the earth, yet . . . not utterly" (Amos 9:8). Amos' prophecy is not a happy one, but one of imminent judgment for sin. It is particularly appropriate for the modern nations of Israel, which mirror their ancestors in the days of Jeroboam II.
The twelve books of the Minor Prophets finish off most versions of the Old Testament. In that position, stationed between the Major Prophets and the four gospels of the New Testament, they are often overlooked by readers of the Bible on their way to better-known and better-esteemed parts of Scripture. While they may not be "popular" books, they are important and interesting in their own right, setting the stage for the coming of Messiah a few centuries after they were written.
For the most part, the Minor Prophets were penned during the downfalls of Israel and Judah, while a few originated after the Jews returned from exile in Babylon. Most of them contain depictions of the apostasy of God's people and appeals for them to repent and return to Him. It is clear, however, that those appeals fell on deaf ears, and the Israelites and Jews both fell to foreign powers. In the aftermath, the people looked for a future deliverance, a time when their national fortune would be reversed, and they would once again be "the chief nation" (Amos 6:1).
Amos
The prophet Amos lived and preached during one of Israel's most prosperous periods in its history. His book's opening verse relates that his ministry took place during the reigns of Uzziah of Judah (767-739 BC) and Jeroboam II of Israel (782-753 BC). He says specifically that it occurred "two years before the earthquake," which was evidently one of such ferocity and destruction that, to those who experienced it, the quake became an indelible time-marker (so much so that, a few centuries later, Zechariah mentions it in Zechariah 14:5). We can date Amos' preaching to a short timespan within about five years on either side of 760 BC.
Though Amos was probably a Jew (his hometown, Tekoa, sits about six miles south of Bethlehem in the heart of Judah), his ministry was to the kingdom of Israel. This fact, together with the date of his ministry, implies that God sent him with a final message of warning and call to repentance to idolatrous Israel roughly forty years before sending Assyria to punish them. He was even more of an outsider, not being a "professional" prophet but "a sheep breeder and a tender of sycamore fruit" (Amos 7:14). He could be totally objective when observing and commenting on the apostasy of Israel.
The reign of Jeroboam II experienced the height of Israelite prosperity since the days of Solomon, and with it came a corresponding increase in power. Despite these positives, the era also revealed a great many negative aspects of Israelite culture: immorality, arrogance, oppression of the weak, greed, extravagance, and hypocrisy, among others. Amos counters these failings with warnings and illustrations of the righteousness and justice of God. Notice this unflattering warning to Israelite women:
Amos 4:1-3
As is evident in this passage, the fact of Israel's sinfulness and God's threat of impending judgment and destruction appear throughout the book. Through Amos, God implores the citizens of the Northern Kingdom to seek Him and live, to seek good and not evil, so that He could forgive their sins and bless them (see Amos 5:4, 6, 14-15). It was to no avail, as the Israelites could not discern the connection between the calamities they were beginning to experience and God's desire for them to repent (Amos 4:6-11). Because of their calcified hearts, God must finally decree: Amos 7:8-9.
Unlike most of the other Minor Prophets, the book of Amos contains no overt Messianic prophecy. Amos 9 contains an oblique reference to restoring "the tabernacle of David which has fallen down" (Amos 9:11), and this will ultimately come to pass with the return of Jesus Christ, born into the line of David, as King of kings. In fact, the short passage that follows speaks of the Millennial peace and prosperity that will result from the righteous reign of Christ.
Yet, before that happens, God must punish "the sinful kingdom, and . . . destroy it from the face of the earth, yet . . . not utterly" (Amos 9:8). Amos' prophecy is not a happy one, but one of imminent judgment for sin. It is particularly appropriate for the modern nations of Israel, which mirror their ancestors in the days of Jeroboam II.
Meet the Minor Prophets (Part Three)
The twelve books of the Minor Prophets finish off most versions of the Old Testament. In that position, stationed between the Major Prophets and the four gospels of the New Testament, they are often overlooked by readers of the Bible on their way to better-known and better-esteemed parts of Scripture. While they may not be "popular" books, they are important and interesting in their own right, setting the stage for the coming of Messiah a few centuries after they were written.
For the most part, the Minor Prophets were penned during the downfalls of Israel and Judah, while a few originated after the Jews returned from exile in Babylon. Most of them contain depictions of the apostasy of God's people and appeals for them to repent and return to Him. It is clear, however, that those appeals fell on deaf ears, and the Israelites and Jews both fell to foreign powers. In the aftermath, the people looked for a future deliverance, a time when their national fortune would be reversed, and they would once again be "the chief nation" (Amos 6:1).
Amos
The prophet Amos lived and preached during one of Israel's most prosperous periods in its history. His book's opening verse relates that his ministry took place during the reigns of Uzziah of Judah (767-739 BC) and Jeroboam II of Israel (782-753 BC). He says specifically that it occurred "two years before the earthquake," which was evidently one of such ferocity and destruction that, to those who experienced it, the quake became an indelible time-marker (so much so that, a few centuries later, Zechariah mentions it in Zechariah 14:5). We can date Amos' preaching to a short timespan within about five years on either side of 760 BC.
Though Amos was probably a Jew (his hometown, Tekoa, sits about six miles south of Bethlehem in the heart of Judah), his ministry was to the kingdom of Israel. This fact, together with the date of his ministry, implies that God sent him with a final message of warning and call to repentance to idolatrous Israel roughly forty years before sending Assyria to punish them. He was even more of an outsider, not being a "professional" prophet but "a sheep breeder and a tender of sycamore fruit" (Amos 7:14). He could be totally objective when observing and commenting on the apostasy of Israel.
The reign of Jeroboam II experienced the height of Israelite prosperity since the days of Solomon, and with it came a corresponding increase in power. Despite these positives, the era also revealed a great many negative aspects of Israelite culture: immorality, arrogance, oppression of the weak, greed, extravagance, and hypocrisy, among others. Amos counters these failings with warnings and illustrations of the righteousness and justice of God. Notice this unflattering warning to Israelite women:
Amos 4:1-3
As is evident in this passage, the fact of Israel's sinfulness and God's threat of impending judgment and destruction appear throughout the book. Through Amos, God implores the citizens of the Northern Kingdom to seek Him and live, to seek good and not evil, so that He could forgive their sins and bless them (see Amos 5:4, 6, 14-15). It was to no avail, as the Israelites could not discern the connection between the calamities they were beginning to experience and God's desire for them to repent (Amos 4:6-11). Because of their calcified hearts, God must finally decree: Amos 7:8-9.
Unlike most of the other Minor Prophets, the book of Amos contains no overt Messianic prophecy. Amos 9 contains an oblique reference to restoring "the tabernacle of David which has fallen down" (Amos 9:11), and this will ultimately come to pass with the return of Jesus Christ, born into the line of David, as King of kings. In fact, the short passage that follows speaks of the Millennial peace and prosperity that will result from the righteous reign of Christ.
Yet, before that happens, God must punish "the sinful kingdom, and . . . destroy it from the face of the earth, yet . . . not utterly" (Amos 9:8). Amos' prophecy is not a happy one, but one of imminent judgment for sin. It is particularly appropriate for the modern nations of Israel, which mirror their ancestors in the days of Jeroboam II.
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