Test Your Knowledge

Instructions

This is the second part of my journey through Amos, using Baxter’s Explore the Book as my guide. What comes next is his survey of Amos’s message—a prophet’s voice calling out from the dust and the fields. Beneath that, you’ll find my response to one of the supplementary questions tied to his insights. Try to think through the questions yourself before reading on. I’ll share my answers a little at a time, giving us space to ponder and let the truth settle, like seeds planted in rich soil. You won’t need to read Baxter’s words every day, but they’re here if you want them. Skim them, get to know them. Repetition is how you learn. And if something stirs in your heart—a thought, a question, an idea—leave it in the comments. Here is my question for today. Click it to descend to my response, along with the full list of questions we’ll explore: What is the relationship between privilege and responsibility as presented in Amos 3:2, and how does this apply today?

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; Amos 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 Amos 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 (Amos 1:6)
TYRE (Amos 1:9)
EDOM (Amos 1:11)
AMMON (Amos 1:13)
MOAB (Amos 2:1)
JUDAH (Amos 2:4)
ISRAEL (Amos 2:6)

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 – Amos 6:1-16).

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

According to Baxter, the relationship between privilege and responsibility is a key principle underlying God’s judgment in the Book of Amos, as expressed in the key verse Amos 3:2:

“You only have I known of all the families of the earth; therefore will I punish you for all your iniquities.”

Baxter states that this verse presents the “principle underlying Divine judgment” in Amos – that “Judgment is always determined according to privilege. Increased privilege is increased responsibility.”

Baxter applies this principle to Israel, explaining that as the people God had “supremely favoured,” they were also “supremely responsible.” Their great privilege before God meant they would be held to a higher standard of accountability.

Baxter suggests this principle remains relevant today, stating that Amos is “the prophet of judgment for abused privilege.” The implication is that any individual or nation that has been especially blessed or favored by God carries a correspondingly greater obligation to live up to that privilege.

In modern times, this could apply to:

Outline