Amos 1:11-2:3 — Amos Addresses Edom, Ammon and Moab

Amos continues his prophetic word against the sins of the nations in Amos 1:11-2:3. He first addressed Damascus, Gaza and Tyre (Amos 1:3-10) which lie to the north and southwest of Israel and Judah.  Now he addresses Edom, Ammon and Moab which lie to the east and southeast of Israel and Judah.

The pattern of his rhetoric remains the same for all six nations.

Address:  “The Lord Says”

Proverb:  “Because of the three transgressions of … and because of four, I will not cause (him/it) to return.”

Sin:  “because…”

Consequence:  “Therefore….”

Conclusion: “The Lord God has spoken” (not always present).

This rhetorical pattern stresses the sin and the consequence. Only one sin is identified even though many others are presumed (“three, even four…”). The identified crime becomes the central ethical condemnation (1:11, 13; 2:1). The identification of the sin becomes the key element of the oracle itself followed by its consequences.

The consequences, however, are essentially the same–fire will burn destroy the cities/citadels (1:12, 14; 2:2). These nations were ravaged by an invading force. Future Assyrian campaigns will do just that in the 740s-700s BCE.

What are the sins?

  1. “because [Edom] pursued his brother with the sword and cast off all pity, and his anger tore perpetually, and he kept his wrath forever” (1:11)
  2. “because they [Ammon] have ripped open pregnant women in Gilead, that they might enlarge their border” (1:13)
  3. “because they [Moab] burned to lime the bones of the King of Edom.” (2:1)

1.  Edom “pursued his brother with the sword and cast off all pity” (1:11). In earlier proverbs, Edom is identified as a nation which bought slaves from Tyre and Philistia (Gaza). Edom enslaved his own brothers–Israel and Judah (1:6, 9). Moreover, Edom opted for violent aggression against his brothers. This may refer to Edom’s plundering of Jerusalem and Judah in alliance with Philistia and Arabs in 2 Chronicles 21:16-17, but it may characterize the perpetual hostile relationship between Edom and Judah throughout the eighth and ninth centuries BCE.

The full statement by Amos is instructive as we note the parallelisms involved.

he pursued his brother with the sword

and cast off all pity

he maintained his anger perpetually,

and kept his wrath forever.

The description “cast off all pity” extends the accusation that Edom pursued violent aggression against Judah. The term “pity” comes from the root which means “womb.” This alludes to the brotherly relationship between Edom and Judah. Edom lost all natural brotherly affection for Judah. Edom pursued violence rather than peace. Moreover, Edom betrayed their fundamental kinship–it was “brother” against “brother.”

Even more, Edom pursued violence out of intense anger. The imagery is vivid.  Edom’s anger incessantly “tore” Judah like a lion tears its prey (cf. Psalm 7:2). Edom sought to devour and decimate Judah like a predator. Further, Edom did not seek resolution to its anger; it refused to let go of it. Instead, Edom “kept his wrath perpetually.”  The term “kept” is often used to describe a shepherd who watches over and keeps his flock. In other words, Edom nurtured and fed this anger against Judah. Edom needed some anger-management that would give an opening for peace.

Edom fueled their anger against Judah rather than seeking peace-making and resolving their anger. They pursued violence rather than peace. Amos highlights and condemns that sin.

2.  The Ammonites “ripped open pregnant women in Gilead” for territorial gain (1:13). The Ammonites descended from Lot’s youngest daughter and were thus related to Israel. In fact, Israel was told to respect their cousins. They were to respect Ammon’s territorial integrity (cf. Deuteronomy 2:19). However, Ammon was not satisfied with their gift from God. They coveted more territory and the economic gains that would accompany such an acquisition. Enlarging borders is about  power, economics and historic status.

Greed often generates violence and sometimes extreme heinous acts. The killing of pregnant women was not unusual in the ancient world (or sometimes even in the modern one; e.g., Nazi Germany or on the American frontier against Native Americans). Hazael of Syria (2 Kings 8:12) and the Israelite King Menahem (2 Kings 15:16) both utilized this tactic in the eighth century BCE. Apparently it was designed not only to promote fear but to eliminate potential descendants. Killing pregnant women not only terrorized others but it also, at least in part, secured the future of the territorial gain.

The image of ripping open the bellies of pregnant women is nauseating.  It is little wonder that it is singled out as a war crime worthy of punishment. It is the destruction of two lives; it interrupts a genealogical line. It destroys hope and instills terror.

3.  Moab “burned to lime the bones of the King of Edom” (2:1). This seems a rather odd atrocity to stress. It does not seem comparable to the sins of Edom and Ammon. This should alert us to think carefully about why this is significant.

Lime is a kind of plaster that is used in buildings and on floors. Many examples are known from the ancient world that predate Amos ranging from Egypt to Malta as well as other places in the world. Apparently, Moab dug up the bones of the kings of Edom, crushed them and mixed them with lime plaster. The ashes of Edom’s king were used as wall plaster or floor tiling.

This is not merely grave robbing (though that was probably part of it). Rather, it is the desecration of the bones of the dead. It is a hate crime. By disinterring and crushing these bones Moab disrespected the humanity of Edom’s king.

Moreover, the problem is not simply one of disrespect, but it is the ungodly use of human remains. Humans are created in the image of God. Their bodies are important. Their bodies deserve honor. Turning human remains into “lime” is similar to the Nazi use of Jewish hair and skin for their own comfort. Moab’s motive was probably nationalistic and is justly categorized as a hate crime. Moab hated Edom and thus used the bones of their king as lime. It is an ultimate disrespect.

Amos condemns malevolent violent aggression, territorial expansion, and the desecration of the human body. Edom, Ammon and Moab–three important nations bordering Israel and Judah–are called to account for their actions by a shepherd from Judah. It is not merely their actions against Judah and Israel, however. The ethic that Amos employs is applied to how they treat each other (e.g., Moab against Edom). Amos applies a universal ethic to the nations.
We do not have to look to far or long to see the same sins in the modern world. Hatred fuels violence in the Middle East by both Israelis and Arabs. The killing of regnant women is part of territorial and religious terror in parts of the world and present in the United States as part of domestic violence cases. Many remember the desecration of fallen soldiers in Somalia as well as the exploitation of dead bodies for political purposes in Iraq. Humanity’s sins continue. They have not abated.
Yahweh says, according to Amos, the he will not revoke the punishment such sins deserve.  Let the nations who have ears to hear, hear what the Spirit through Amos says to the nations.


4 Responses to “Amos 1:11-2:3 — Amos Addresses Edom, Ammon and Moab”

  1.   rich constant Says:

    john mark?
    i have a gripe with the way or definition of SIN,, IS not imputed to the gentile nations,although evil is…a major denial of humane goodness…so being iniquity or the social norm of the nations stated Evil in gods sight…
    division from gods GOOD represents the nations better now as then from my perspective of ROM.5?

    m 5:12 Because of this, even as sin entered the world through one man, and death through sin, so also death passed to all men, inasmuch as all sinned.
    Rom 5:13 For sin was in the world until Law, but sin is not charged where there is no law;
    Rom 5:14 but death reigned from Adam until Moses, even on those who had not sinned in the likeness of Adam’s transgression, who is a type of the coming One.
    Rom 5:15 But the free gift is not also like the deviation. For if by the deviation of the one the many died, much more the grace of God, and the gift in grace, which is of the one Man, Jesus Christ, did abound to the many.
    Rom 5:16 And the gift is not as by one having sinned; for indeed the judgment was of one to condemnation, but the free gift is of many deviations to justification.
    Rom 5:17 For if by the deviation of the one death reigned through the one, much more those who are receiving the abundance of grace and the gift of righteousness shall rule in life by the One, Jesus Christ.
    Rom 5:18 So then, as through one deviation it was toward all men to condemnation, so also through one righteous act toward all men to justification of life.
    Rom 5:19 For as through the one man’s disobedience the many were constituted sinners, so also through the obedience of the One the many shall be constituted righteous.
    Rom 5:20 But Law came in besides, that the deviation might abound. But where sin abounded, grace much more abounded,
    Rom 5:21 that as sin ruled in death, so also grace might rule through righteousness to everlasting life, through Jesus Christ our Lord.

    •   rich Says:

      deviation / sin do not equate????

      •   rich Says:

        A Covenant of community….of agreement
        . “torah”…per say does not define sin outside the community of agreement
        although
        GOOD AND EVIL are brought forward by showing the power behind good…???by upholding and delivering the righteousness of the faithful(JEWS) also those that are not void of the good of god ..???
        boy oh boy

        blessings ?
        rich ‘

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