Test Your Knowledge

Israel has always been a people marked by history, by tradition, by wandering.  Now, just as in the days of Amos, we find ourselves asking questions—questions that seem to lead us in circles. What does God do with Israel now? Does the Book of Amos shine light on such questions? And are the sins of today a mere echo of the past? It’s a mystery, one we’ll unravel step by step, piecing together the clues, until the truth emerges and perhaps—just perhaps—Israel finds its way back to God.

Instructions

This is the second part of my study on Amos through the use of Explore The Book by Baxter. What follows will be his survey of the Book of Amos. After that will be an answer to one of the supplemental question related to his work. Try to answer these questions ahead of time. I will space out my answers over as many days as there are questions to allow adequate time for reflection. You may not need to read Baxter’s commentary each day, but it will be provided for your convenience and easy reference. Skim it; become familiar with it. Repetition, after all, is the mother of all learning. If you have additional thoughts, questions, or insights, be sure to leave your comments. Click the following question to skip down to see today’s answer for today’s study and a list of all the questions we will tackle in the coming days: How does the concept of “poetic justice” manifest in the Book of Amos, and how is it relevant to modern times?

The Book

For this study read the prophecy of Amos through at least twice.

We have noted that the language of Amos is marked by clearness and regularity. We shall now see that the subject-matter of his little treatise is arranged with a corresponding orderliness.

Chapters 1 and 2: Eight Burdens

First, in chapters 1 and 2 we find eight prophetic “burdens,” or messages burdened with the news of coming retribution. These eight burdens concern eight Palestinian nations – Syria, which is addressed through Damascus its capital (Amos 1:3-5); Philistia, which is represented by its fortress-city of Gaza (Amos 1:6-8); Phoenicia, which is represented by its great seaport, Tyre (Amos 1:9,10); Edom (Amos 1:11,12); Ammon (Amos 1:13-15); Moab (Amos 2:1-3); Judah (Amos 2:4,5); Israel (Amos 2:6-16).

There are several points to notice about these eight burdens. First, each is prefaced by the formula, “For three transgressions and for four…” The phrase is not to be taken arithmetically, to mean a literal three and then four, but idiomatically, as meaning that the measure was full, and more than full; the sin of these peoples had overreached itself; or, to put it in an allowable bit of modern slang, they had “gone one too many,” and “tipped the scale.” The first time they had done the evil, God had rebuked. The second time, He had threatened. The third time, He had menaced with uplifted hand. Now, at the fourth time, He smites! Let the nations know that though God may bear long with the wicked, they can sin once too often! God is not mocked: there cannot be cumulative sin without a culminative stroke of retribution. The prophets believed in “poetic justice” – a retribution corresponding to the guilt, as truly as one line of poetry parallels another. The operation of such poetic justice may be seen all through history – and it operates today, as events and issues in World War II impressively demonstrated to all observant eyes.

Second, in each of these burdens the symbol of judgment is fire (Amos 1:4,7,10,12,14; 2:2,5) – the most destructive of all the elements. Extreme guilt brings extreme doom.

Third, in each case (except Judah and Israel) the sins to be punished are cruelties against other peoples. See the recurrence of “Because they…” God hates inhumanity. Yet never in all history have nations shown such coldly calculated inhumanity to other nations as have certain nations of today. And is God blind to this? And will He not punish?

Chapters 3 to 6: Three Sermons

Next, in chapters 3 to 6, we have three short sermons, or perhaps we ought to call them sermon “breviates,” as they are doubtless written precis of the prophet’s much lengthier utterances. These three addresses are easily picked out. They each begin with “Hear this word…” (Amos 3:1; 4:1; 5:1). The first of them runs through chapter 3. The second runs through chapter 4. The third runs through chapters 5 and 6.

Each of them is divided by an emphatic “therefore,” so that in each we have, in the first part, judgment deserved, and in the remainder, judgment decreed. In the first of these addresses (Amos 3) the “therefore” is at Amos 3:2. In the second address (Amos 4) the “therefore” is at Amos 4:12. In the third address (Amos 5; Amos 6) the “therefore” is in Amos 5:16. (In this fifth chapter there are two “therefores” which come before this, in Amos 5:2 and Amos 5:13, but they are merely incidental, whereas see the emphasis at this sixteenth verse: “therefore, Jehovah, the God of Hosts, the Lord, saith thus…”) It will be observed that these three addresses grow in intensity, and that the third is made longer than the others by two culminating “woes” which are appended to it (see Amos 5:18 and Amos 6:1).

The first of these addresses declares the fact of Israel’s guilt in the present. The second stresses Israel’s sin in the past (see Amos 4:6-11, which recount Jehovah’s repeated but unavailing chastenings of Israel, and note the five-times occurring mournful refrain, “Yet have ye not returned unto Me, saith Jehovah”- Amos 4:6, 8, 9, 10, 11). The third address stresses the punishment of Israel’s sin in the future (see Amos 5:1-3 and Amos 5:16-6:4). Note the vehemence and intensity at the end (Amos 6:8-14). Yet notice, also, in this third address, the eleventh hour warning in the thrice-uttered appeal of Jehovah: “Seek ye Me, and ye shall live,” etc. (Amos 5:4, 6, 14).

Note further about these three addresses that in the first we see the principle underlying Divine judgment – “You only have I known of all the families of the earth; therefore will I punish you for all your iniquities” (Amos 3:2). This is the key verse of this book. Amos is the prophet of judgment for abused privilege. Judgment is always determined according to privilege. Increased privilege is increased responsibility. Israel had been supremely favoured, and therefore was supremely responsible. Here is a solemn lesson for all of us to learn.

In the second address we see the forbearance behind Divine judgment. Before the stroke of a final major judgment is allowed to fall on the nation, there comes a succession of minor judgments, to warn (Amos 4:6-11). It is when these are ignored and the Divine patience is outraged that the culminative judgment falls (Amos 4:12).

In the third address we see the uncompromising severity of Divine judgment on the impenitent, where sin has been obdurately persisted in (Amos 5:2,3; Amos 6:8-14).

Chapters 7 to 9: Five Visions

Finally, in chapters 7 to 9 we have five visions. In chapter 7:1-3 there is the vision of the grasshoppers, or locusts, eating up the product of the soil. But in answer to the prophet’s entreaty to “forgive,” the plague is averted.

Next, in verses 4 to 6, we have the vision of the devouring fire. This is definitely the symbol of judgment; yet in response to the prophet’s entreaty to “cease,” the fire is stayed: that here we have judgment restrained.

Next, in verses 7 to 9, there is the vision of the plumbline (fitting symbol of judgment according to a righteous, Divine standard). Here God says: “I will not again pass by them”; and there is no intercession of Amos. Here, then, is judgment determined.

Following this there is the parenthetical episode of Amaziah’s rebuke to Amos (Amos 7:10-17), making it clear that the nation, at least officially, was certainly set against the appeals of Jehovah. Then, in chapter 8, we find the vision of the basket of summer fruit. The fruit, that is, was dead ripe; and once fruit has reached that point, especially in hot lands, it is on the point of quickly perishing. Here, then, we see judgment imminent.

Lastly, in chapter 9, in one of the most awing visions of the Bible, we are shown Jehovah Himself “standing upon the altar” – that is, upon the false altar at Bethel. No symbol is here used, as in the visions of the grasshoppers, the fire, the plumbline, and the summer fruit. It is the Lord Himself; and He says: “Smite the lintel of the door, that the posts may shake, and cut them in the head, all of them…” Here is judgment executed.

Thus, in these five visions we have, successively, judgment averted, restrained, determined, imminent, executed; and thus we see that there is an increasing intensity in the five visions, as there is in the three sermons. Yet even amid the execution of the culminative judgment, not one grain of the pure wheat was to be allowed to perish (see Amos 9:9)! Even “in wrath” God “remembers mercy”!

Such then is the Book of Amos. We are sorry that we cannot expand our treatment of it; but if the foregoing is firmly grasped we may feel some satisfaction. For the sake of clarity and easy remembrance we will set out our findings in a flat analysis.

THE BOOK OF AMOS

JUDGMENT FOR ABUSED PRIVILEGE

1. EIGHT “BURDENS” (1-2)

DAMASCUS (Amos 1:3)
GAZA (6)
TYRE (9)
EDOM (11)
AMMON (13)
MOAB (Amos 2:1)
JUDAH (4)
ISRAEL (6).

Note: “For three transgressions and for four.”

2. THREE SERMONS (3-6).

JUDGMENT DESERVED (Amos 3:1-10)

DECREED (Amos 3:11-15).

JUDGMENT DESERVED (Amos 4:1-11)

DECREED (Amos 4:12-13).

JUDGMENT DESERVED (Amos 5:1-15)

DECREED (Amos 5:16 – 6).

3. FIVE “VISIONS” (7-9).

GRASSHOPPERS (Amos 7:1)
FIRE (Amos 7:4)
PLUMBLINE (Amos 7:7)
SUMMER FRUIT (Amos 8:2)
GOD OVER THE ALTAR (Amos 9:1).

Note the final promise to Israel (Amos 9:11-15).

Study Guide

Summary

The Book of Amos is organized into three main sections that demonstrate increasing intensity in God’s judgment of Israel and other nations. The first section (chapters 1-2) contains eight “burdens” or prophecies of judgment against different nations, each prefaced with the phrase “For three transgressions and for four,” indicating their sins had exceeded God’s patience. The second section (chapters 3-6) consists of three sermons, each beginning with “Hear this word” and divided by an emphatic “therefore,” addressing present guilt, past sin, and future punishment. The final section (chapters 7-9) presents five visions showing the progression of judgment: averted, restrained, determined, imminent, and executed, culminating in God’s presence at the altar pronouncing final judgment, though still promising to preserve the faithful.

Study Questions

Answer

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According to Baxter’s commentary, “poetic justice” in Amos refers to a form of retribution that corresponds directly to the guilt – “a retribution corresponding to the guilt, as truly as one line of poetry parallels another.”

In Amos, this manifests primarily through the judgments pronounced on nations for their specific cruel actions against other peoples. Baxter’s commentary notes that for most of the eight burdens (except Judah and Israel), the punishments are specifically tied to acts of inhumanity against others – what they did to others would come back upon them.

Baxter’s commentary suggests this principle remains relevant today in two ways:

1. Cumulative Effect: Just as these nations faced consequences after repeated transgressions (“For three transgressions and for four…”), there’s a principle that persistent wrongdoing eventually reaches a tipping point where consequences become inevitable.

2. Proportional Response: The punishment fits the crime – those who commit acts of cruelty face proportional consequences. Baxter’s commentary emphasizes that this principle “operates today,” suggesting that nations or individuals who act with inhumanity toward others ultimately face corresponding repercussions.

However, Baxter’s commentary avoids making specific modern political applications, instead focusing on the general principle that actions have proportional consequences, particularly when they involve mistreatment of others. The emphasis is on God’s consistent opposition to inhumanity and the ultimate accountability for such actions. Before we look at examples of how Amos demonstrates this, I would like to refute this statement he made.

The operation of such poetic justice may be seen all through history – and it operates today, as events and issues in World War II impressively demonstrated to all observant eyes.

World War II did not impressively demonstrate to all observant eyes poetic justice, but just the opposite. What Germany fought was the same thing we fight today in Western Civilization, the complete takeover of White European civilization by a degenerate and communistic force perpetrated by one race.

Plans for this by a rebellious people (the same people Amos faced) started long ago in modern history.

“The Jewish people as a whole will become its own Messiah. It will attain world dominion by the dissolution of other races, by the abolition of frontiers, the annihilation of monarchy and by the establishment of a world republic in which the Jews will everywhere exercise the privilege of citizenship. In this New World Order the “children of Israel” will furnish all the leaders without encountering opposition.

The Governments of the different peoples forming the world republic will fall without difficulty into the hands of the Jews. It will then be possible for the Jewish rulers to abolish private property and everywhere to make use of the resources of the state. Thus will the promise of the Talmud be fulfilled, in which is said that when the Messianic time is come, the Jews will have all the property of the whole world in their hands.”

–Baruch Levy, Letter to Karl Marx, ‘La Revue de Paris’, p.574, June 1, 1928

Copied on 2024-11-11 from Jacob Schiff, the Master Puppeteer, Capo of the World who started Two World Wars | VT Foreign Policy

Great strides regarding this evil plan with all resistance being silenced. Without the Internet, we would hardly know about this, so I find it hard to fault Baxter. But, in keeping with Amos’ core message we must “seek good and not evil, that you may live…hate evil, love good, and establish justice in the gate!” (Amos 5:14-14)

How do you account for this? Why don’t more people know about this?

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For now, we must return to Amos’ message, its meaning, and its application. But, commit yourself today to either preach this message to the guilty parties or help push back against all this evil perpetrated by this people that cannot ever seem to hear God. Let Amos guide your way.

Examples from Amos that demonstrate this principle of corresponding consequences.

According to Baxter’s commentary, the broader principle of divine judgment in Amos is demonstrated in three key aspects, revealed through the three sermons in chapters 3-6:

Outline

I. Eight Burdens (Chapters 1-2)

  A. Nations Addressed

    1. Damascus (Syria)

    2. Gaza (Philistia)

    3. Tyre (Phoenicia)

    4. Edom

    5. Ammon

    6. Moab

    7. Judah

    8. Israel

  B. Common Elements

    1. “For three transgressions and for four”

    2. Fire as symbol of judgment

    3. Cruelties against other peoples (except Judah and Israel)

II. Three Sermons (Chapters 3-6)

  A. First Sermon (Chapter 3)

    1. Present guilt

    2. Divine judgment principle

  B. Second Sermon (Chapter 4)

    1. Past sin

    2. Divine forbearance

  C. Third Sermon (Chapters 5-6)

    1. Future punishment

    2. Final warning

III. Five Visions (Chapters 7-9)

  A. Grasshoppers – Judgment averted

  B. Fire – Judgment restrained

  C. Plumbline – Judgment determined

  D. Summer Fruit – Judgment imminent

  E. God at the Altar – Judgment executed