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

January 16, 2013

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.

Malachi 1:2-5 — Lord, How Have You Loved Us?

July 3, 2012

The opening line is simple, direct and profound: “I have loved you, says Yahweh.”

That should be good news, but there are times when it may be heard with a bit of skepticism or even bitterness. It is a difficult word to hear when someone has just told you in the previous breath that your wife is dead. It can be a bitter pill to swallow when you are crying at your son’s funeral.

Or, in the case of Judah at the time of Nehemiah, it is difficult to hear “God loves you” when you have just sold your child into economic servitude to pay Persian taxes. We might even envision some bitterness as Judah hears that word in the midst of oppression and famine.

Their response to that question may often be our own: “How have you loved us?”

This is an authentic question and it remains even still the dominant question on the lips of sufferers. Tragedy, death and disease generate the question and biblical poets have often expressed the same question from Job to the Psalmists (e.g., Psalms 44, 77, 88). In the midst of the exile, the Psalmist (89:49) asked: “Where is your steadfast love of old which by your faithfulness you swore to David?”

It is a good question and we hope for a good answer. But is Malachi’s response helpful? He speaks of Jacob and Esau, and then of Israel and Edom. What does one have to do with the other? Does it make any sense? How does Malachi’s response answer the heartfelt question?

I think the answer lies in covenantal identity.

“Love” is not, in this text, a sentimental notion of undying affection and feel-goodism. Rather, it is the language of covenant. God chose Israel because God loved Israel (Deuteronomy 7:7-11). It is a family word—a word that describes loyal relationships like parents and children (cf. Hosea 11:1; Jeremiah 31:1; Isaiah 63:7-9). To say that God “loves” Israel is to say that God lives in covenant with Israel.

Vice versa, to say that God hates Esau (Edom) is to say that God has no covenant with Esau like he does with Jacob (Israel). The language of “love” and “hate” here are not about feelings and emotions as much as commitment, loyalty and covenant. This is the language of identity. Israel is the people of God while Edom is not. God is committed to Israel as a people but has made no such commitment to Edom.

This is the language of identity and election. God elected (chose) Israel, not Edom. In this way God “loved” Jacob but “hated” Esau. Since there is no covenant with Edom, God raises up and destroys nations, and does not promise their continued existence.

Edom, at the time of the destruction of Jerusalem, had aided the Babylonians and took advantage of Judah’s situation (cf. Obadiah; Jeremiah 49:7-22; Lamentations 4:21-22). They stabbed their own brothers in the back. For this wickedness, God wipes the nation from the map. During the 400s, Edom was supplanted by the Nabateans and Edom—as a nation—was lost to history. At the time of Malachi they may have still boasted that they would return to a former glory, but Malachi assures Judah that they will not return.

What is the evidence that God “loved” Israel? They are still there. They are still a people. Their eyes will yet see the difference between Jacob and Esau, between Israel and Edom, as history unfolds. Israel is yet a people of promise but Edom, as a people, has no hope.

Israel is loved because they are God’s chosen (elect) people. Why did God choose them? It was not because they were so righteous, strong or numerous. Jacob was chosen even before birth (Genesis 25:23; cf. Romans 9:11). God chose Jacob out his love rather than because of Jacob’s character, as is obvious from the Genesis story.

The evidence of God’s love in the life of Israel is their covenantal identity. They are God’s people and Yahweh is their God. This is a gracious gift. This is who Israel is, that is, they are God’s beloved.

Whatever else may be happening around them, this is their identity. They are loved. They are chosen. This is the foundation of their relationship with Yahweh. He first loved them before they loved him.

When we are surrounded by tragedy, death and disease, we are tempted to doubt the love of God. And we often do. I have. The word of Yahweh to such doubts is: remember who you are! Remember your identity. You are loved.

While Israel looked back to Abraham and the Exodus to remember that love, Christians look not only to Abraham and the Exodus but also to Jesus who demonstrated God’s love for us. He gives us our identity as God’s beloved.

While I may stand at the coffin of my first wife and doubt the love of God, it is impossible for me to do so when I’m kneeling at the foot of the cross.


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