Amos Attacks Social Injustice

AMOS 4:1, 2

ONE of the efforts of the great organized systems of churchianity has always been to make it appear that the Bible and the teachings of Christianity support their politico-religious ideologies, thus debasing the true teachings of Christ to the level of a mere moral philosophy and, through the various man-made organizations, an influence in the direction of righteousness. The title assigned by the Sunday School Committee to this lesson is in keeping with this viewpoint. It is intended to give the impression that the Prophet Amos was no more than a moral and political crusader who campaigned in the name of the Lord.

It is true, of course, that social injustices of all kinds are contrary to divine law, and this was especially so within God’s chosen nation of Israel; but the prophets of God who ministered to Israel were much more than moral reformers. The people of Israel were chosen of God to be his “royal nation.” Through Amos God said to them, “You only have I known of all the families of the earth.” (Amos 3:2) God dealt with this people in a special way. He gave them his Law, and promised that if they would obey that Law, they not only would have life, but also would be to him a kingdom of priests, and a holy nation. The Israelites had agreed to keep this covenant, hence they were responsible to God, and he had a right to demand an accounting from them and, if they were found wanting, to punish them.

Thus seen, Amos was in quite a different position in warning Israel of the result of their sins than that of the ordinary crusader for social justice. Injustice and unrighteousness is a detriment and a shame to any nation; but to the Israelites, who had entered into a covenant to keep God’s Law, the deliberate and continued practice of these and other sins was bound to lead to tragedy in the destruction of their kingdom and the captivity of the people.

Amos was commissioned by God to sound a warning in Israel and to tell the people of the dire calamity that would come upon them if they did not reform. In doing this he presented his message to various groups prominent in the life of the nation. In this section of today’s lesson he addresses particularly the “kine of Bashan, that are in the mountain of Samaria, which oppress the poor.”

“Kine” literally are heifers, but evidently there is a symbolical meaning intended. It is quite possible that the reference here is to the influential women of Israel, the implication being that these willingly were co-operating in and even fostering the practices of injustice in the oppression of the poor and needy. If they were not actually participating, they could have used their influence in preventing their “masters” from going to such excesses along this line.

Verse 2 speaks of the Israelites being taken away into captivity with “hooks,” and their posterity with “fishhooks.” Ultimately they were taken into exile by the Assyrians, and on ancient Assyrian monuments can be seen illustrations of captives with hooks through their noses. Evidently this part of the prophecy was fulfilled in a quite literal manner.

AMOS 6:1-6

This passage levels the charge of injustice against still another group in Israel which shared responsibility for the evil that existed within the nation; namely, those who were “at ease in Zion.” The description of this group indicates that it was made up of those who had become rich through the exploitation of the poor.

There is a hint in the prophet’s message that these idle and selfish rich were quite aware of their sin, and knew that ultimately there would come a day of reckoning, but did not bestir themselves to make any change in their way of life. Amos wrote, “Ye … put far away the evil day, and cause the seat of violence to come near.” That is to say, they were enjoying themselves and tried to believe that the time of their punishment was far away, and that they would reform before it arrived. But they did not realize that this very attitude of being at ease in Zion and selfishly enjoying luxuries at the expense of the poor, was helping to bring the “seat [margin, habitation] of violence near.” Their habitation of violence later was Assyria.

AMOS 8:4-7

Here again the reference is to those in Israel who oppressed the poor. In this case it is not the women, neither those who were at ease in Zion—the idle rich. It is rather those who outwardly made some show of respecting the Law and its ordinances, but who at heart were not in harmony therewith. These observed the restrictions of the “new moon” and the “sabbath,” but impatiently so, and were hardly able to wait until these observances were ended, so anxious were they to continue their exploiting of the poor.

As Amos journeyed up and down through the land of Israel observing these conditions of unrighteousness in high places, he must have realized how timely was the message the Lord had given to him to deliver to the nation. Perhaps he also marveled at the mercy and patience of the Lord in permitting his people to go so long unpunished. The lesson to us is that the Lord’s message is always timely, and that his people are always blessed when they are faithful in delivering it.

QUESTIONS

Was Amos a moral crusader within the usual meaning of that term?

Who were the “kine of Bashan,” and what was their sin?

What was the sin of those who were “at ease in Zion”?

How are the Israelites, who gave outward obedience to the Law of God, identified by Amos?

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