Amos 6:1-14: The Second Woe

March 28, 2013

This is the second of two woe oracles in Amos. The first (5:18-20) was followed by a legal indictment (5:21-27). The second (6:1-7) is followed by a judgment pronouncement (6:8-14). Together, as the third major section of Amos, they lament Israel’s sin and warn the nation about impending doom.

The woe oracle in Amos 6 itself falls into three parts: (1) woe to those at ease in Zion and Samaria (1-3), (2) woe to those who live in luxury; and (3) the consequence of exile for their ease and luxury. The “woes” are describing the same group of people, but now includes not only Israel (“Samaria”) but Judah (“Zion”). The “woes” address those who live in ease and security, that is, they sleep on ivory beds, lounge on couches, eat choice meat from their livestock (lamb and veal), sing idle songs, drink wine in bowls rather than cups, anoint themselves with expensive oils, and pay no attention to the injustices within Israel and Israel’s imminent demise. Despite their replescent circumstances the “day of disaster” will come upon them and they will go into “exile.”

It is important to remember the historical setting of the eighth century B.C. The imperial powers early in the century were consumed with their own internal problems which permitted Israel and Judah to rise once again to heights that rivaled Solomon himself. It appears that just as Solomon had controlled Hamath (150 miles north of Dan in modern Syria), extended his influence near the Euphrates (where Calneh [Calno?] was probably located; cf. Isaiah 10:9), and dominated the Philistines located to the southwest of Israel along the coast (including Gath), so Israel and Judah’s influence exerted a similar influence. The early eighth century was a prosperous period. The powerful grew rich and the nation was secure The rise of the Assyrian empire in the mid-eighth century will threaten this “ease” and “security.”

However, these regions are presently or soon to be subject to distress. The Assyrians will conquer these territories as they experience their days of “disaster” and “violence.” Israel is neither “better” nor “greater” than any of these regions though a healthy covenantal relationship would have ensured their greatness and better position. Instead, despite their ease and false sense of security, they, too, like the other regions, will experience the Assyrian onslaught.

This first woe is addressed to both Zion (Judah) and Samaria (Israel), but is particularly directed at their rich and powerful leaders living in the capital cities (Jerusalem and Samaria). Metaphorically, they live high on the heights in their great houses. They are the leaders (notable or distinguished men) to whom Israel “comes” for justice. They occupy the positions of power that discern and execute justice in the land.

The second woe expands on the situation of these leaders. Amos paints a luxurious picture. They soak in the pleasure of their wealth while at the same time neglect the injustice that surrounds them. They revel in their riches and are unmoved by the “ruin of Joseph” (which indicates that Israel is the main target despite the inclusion of Judah in the address).

The description drips with sarcasm. As Niehaus (Minor Prophets, 439) writes, “The privileged classes of Israel were living like kings, and Amos even likens them to a king–David.” They enjoy the leisure, food and comforts that the poor cannot imagine. They flaunt their wealth as they sing “idle songs” (only time this Hebrew word is used in Scripture) and strum their harps. Their lives are frivolous and self-serving. They have no heart for justice but only for their own comforts. They consume and do not share.

“Therefore,” Amos says, “they shall now be the first of those who go into exile.” The leaders (heads) of the nation (6:1) will be at the head of the exilic line. The Assyrians are coming! Exile will extinguish their “revelry.” The party is over. Dancing will turn into mourning.

The judgment pronouncement begins in Amos 6:8 with an three-fold declaration from the mouth of Yahweh:

I abhor the pride of Jacob, and

I hate his strongholds. and

I will deliver up the city.

The word of the Lord begins the judgment announcement followed by the prophet’s comments. The “I’ language is quite strong. The parallel between pride and strongholds reflects the “ease” (pride) and “security” (citadels) Israel felt within the walls of Samaria. God hates the nation’s luxury and its military confidence. The woes against the ease and security reflect God’s abhorrence of their luxury and neglect.

The brief scenario of Amos 6:9-11 underscores how thorough God’s judgment will be. Everyone in the house will die and those who remain will either bury their relatives or cower in fear at the very mention of Yahweh. There is no escape and there is no hiding in the Day of the Lord.

“Behold,” Amos writes. He highlights the reality of the disaster to come. Both great and small houses will tumble–neither the rich nor the poor will escape the judgment to come.

But why will such devastation come upon Israel? Amos provides the rationale in 6:11-14. It is two-fold:  (1) because they perverted justice, and (2) because they boasted in their military capabilities.

Amos uses a metaphor to describe the unexpected (even unnatural) situation in Israel. As the people whom God choose from among the whole earth, Israel’s injustice and unrighteousness was as unnatural to their calling as horses running on or oxen plowing a rocky crag. Everyone would be shocked to see horses running or oxen plowing in such circumstances but yet Israel has no fear of God regarding their injustice and unrighteousness. Israel has poisoned the well of God’s kingdom upon the earth. This is a mockery and it must be judged.

Moreover, Israel takes pride in its military power. It appears that Israel had, in its recent prosperity and expansion under the reign of Jeroboam II, captured Lo-debar (meaning, “no thing/word”) and Karnaim (meaning “pair of horns”). The former was located in Gilead a few miles south of the Sea of Galilee while the latter was located on the plain of Bashan between Damascus and the Sea of Galilee. These towns symbolize Israel’s ability to regain territory. They rejoiced in their victory and boasted in their military accomplishments.

But those who boast in such military feats and take pride in their abilities also poisoned the land with injustice. They rejoiced in their military might but failed to grieve over the ruins of their judicial system.

So, judgment is coming. For the second time the prophet uses the conjunction “because” followed by “Behold.” Pay attention! This is the reason God will raise up an empire to swallow you whole. The declaration of Yahweh in 6:8 is paralleled by the declaration in 6:14. A nation will destroy the source of your pride by taking away your wealth and demolishing your citadels. Assyria will “oppress” you just as you have oppressed the poor in your own nation, and the whole of the nation will be engulfed from Lebo-hamath (northern regions of Israel) to the wadi Arabah (the chasm that separates Moab and Edom on the east side of the Dead Sea). No part of Israel will escape; it will experience divine judgment from north to south.

Luxury, military pride and the neglect of the poor are themes that should ring in the ears of a superpower such as the United States. Do we fare any better than Israel under the scrutiny of Yahweh, the God of hosts?

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Posted by John Mark Hicks

Amos 2:4-5 — Amos Addresses Judah

January 23, 2013

The first major section of Amos addresses the nations, including Judah and Israel (Amos 1:3-2:16). The writer begins with Damascus (Syria) in the north, then moves southwest to Philistia. Afterwards, the text moves due north to Tyre and then southwest to Edom. This is followed by Ammon in the north and then Moab south of Ammon.  The movement of the text crisscrosses the landscape of the Levant (or larger Palestine). An imaginary line moves north-southeast-north-southwest-north-south as it slowly encircles Judah and Israel. In effect, when Amos addresses the nations he slowly strangles Yahweh’s people as well.

This encirclement and strangling is not simply for rhetorical effect. In fact, it is apparent from the history of both Judah and Israel that they are not immune to the charges Amos made against the nations. They themselves have pursued violent aggression, engaged in the slave trade, and acted in malice toward their neighbors. They are as guilty as the nations themselves. The indictment of the nations is also an indictment of Israel and Judah.

Nevertheless, Israel and Judah stand in a different relation to Yahweh than the nations. While the nations are accountable to Yahweh because Yahweh is the king of the whole earth, Israel and Judah are Yahweh’s covenant people. They are bound to Yahweh by covenant and accountable to that covenant. They have particular responsibilities and obligations that are not applicable to the nations.

Consequently, when Amos addresses Judah in Amos 2:4-5, the focus is covenantal. The same proverbial structure is used as with the nations (“three transgressions..even four”) and the same consequence is ascribed to their actions (“fire”). The consequence would come to fruition in the destruction of Jerusalem by the Babylonians in 587/6 BCE. The identified sin, however, differs from the previous nations.

The sin of Judah is that

“they have rejected the law of the Lord,

and have not kept his statues,

but their lies have led them astray,

those after which their fathers walked.”

In essence, rather than following the Torah, Judah followed their fathers. The first two lines stand in contrast with the last two lines. They rejected one thing but followed another. In fact, “rejected” may be too weak a translation. Perhaps something like “they spurned the Torah of Yahweh.” They treated it with contempt; they despised it.

The “law” or Torah is the foundational covenant document of Israel. The Torah is not so much a “law” in the sense of a law-code (though there are legal materials in the Torah). Rather, it is “instruction” or guidance; it points the way. In other words, this is the history and path of God’s covenant people. Israel is called to follow that path, that is, to practice the Torah and heed its instruction.  Judah, however, did not. What is more, Judah rejected the Torah as its basic orienting instruction. They chose a different path. They chose the “lies” of their fathers.

What are these “lies”? Many suggest that the lies are actually false gods. “Lead astray” is often used in relation to idolatry (cf. Jeremiah 23:13, 32). The phrase “to walk after” is associated with following false gods in many contexts (cf. Deuteronomy 8:19; Jeremiah 9:12-13; 11:10). It implies a submission to another or at least a sense of following another. They allied themselves with another–someone other than Yahweh. They chose other gods. This entailed choosing a “lie.”

False gods–”lies” (or delusions)–are more than simply the wrong gods. “Lie” is one of the words used to describe idolatry in Scripture. Perhaps they listened to false prophets and embraced their lies in favor of these false gods. In choosing the “lies,” they reoriented their lives according to a different way of life. They chose a different lifestyle. But it is a lie and took them down the path of destruction rather than life.

Humanity is often deceived. We have the ominous ability to deceive ourselves and be deceived by others. Such a deception is the root sin in the Garden. Satan is the great deceiver. We believe lies, especially when believing them is to our own self-interest or plays to our pride. We will believe any lie that permits us to do what we want to do, feel good about ourselves, or plays to our own self-interest.

Amos condemns Judah for following lies and thus calls us to diligence in our pursuit of what is true. Where does our allegiance lie? Whom or what do we follow? This is a question Amos asked the nations and it is a question about which every nationalist might want to think as well.

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Posted by John Mark Hicks

Zechariah 14:1-15 – That Day is a New Day

May 15, 2012

The “behold” of Zechariah 14:1 (untranslated by the NIV) begins the second section of Zechariah’s second “oracle” (Zechariah 12-14). The first Section (Zechariah 12-13) was structured around the “day of the Lord” when God will renew covenant with Israel, defend Jerusalem, pour out the divine Spirit of grace, and cleanse the house of David from sin and idolatry. The second section (Zechariah 14) describes Yahweh’s triumph over the nations, the exaltation of Jerusalem and Yahweh’s reign over the whole earth.

The message of Zechariah is encouraging, promissory and climactic. At the time of Zechariah’s oracle Judah is a backwater province in the Persian Empire. It is unimportant, oppressed and impoverished. But Zechariah’s vision sees Jerusalem as the center of the world to which all the nations come to acknowledge the king of all the earth. It is a complete reversal. Whereas the Persian Emperor ruled the known earth from Mesopotamia at the time of Zechariah, in the future Yahweh will reign over the whole earth from Jerusalem.

The second oracle begins where the first one (Zechariah 9-11) left us, that is, Jerusalem is led by a “worthless shepherd” (11:17) whose self-interested leadership oppresses his own flock. This Jerusalem is filled with horrid leadership, false prophets and idolatry (Zechariah 13:2-6). That is the Jerusalem which is judged and whose plunder is divided among the nations (Zechariah 14:1).

The description of the destruction of Jerusalem by “all the nations” is typical of ANE descriptions of the fall of cities. In fact, this description echoes Isaiah’s vision of the fall of Babylon (cf. Isaiah 13:16). The city is besieged and captured, its spoils divided, half the city sent into exile, and women are sexually assaulted. “Raped and pillaged” signals the wholesale subjugation of the city by the nations. But that is not Yahweh’s final word.

Though Yahweh uses the nations to discipline Jerusalem, the warrior God of Israel will—“on that day”—fight against “those nations.” Zechariah, as in the previous oracle, uses the refrain “on that day” to describe what will happen.

On that day Yahweh will stand on the Mount of Olives. This north-south mountain ridge Is east of Jerusalem. When Yahweh appears on the mountain, mountains move as in the earthquake during the reign of Uzziah (cf. Amos 1:1-2; ca. 750 BCE). The ridge splits so that an east-west path is created. Through this pass survivors flee but also Yahweh enters Jerusalem with his “holy ones” (presumably those who had been previously exiled or scattered). Yahweh comes to Jerusalem!

On that day there will be no night. The language echoes Genesis 1, but on this day there is no “evening and morning” in the sense of night or darkness. It remains light. There is no darkness, that is, there is no more chaos. Yahweh reigns from Jerusalem and the world is filled with light. As in Revelation 22:5, Yahweh gives the light and there is no longer any night.

On that day living water will flow from Jerusalem. The city has no natural river. It depended on underground springs for its water supply. But when Yahweh arrives, the city will supply the land with “living (running) water” both east and west. The water, like the Nile in Egypt, will irrigate the land unlike anything known in ancient Judah. As in Revelation 22:1, Yahweh will provide “living water” for not only the city but for the whole earth.

On that day there will only be one King over the whole earth. Yahweh will reign from Jerusalem—the only Lord and King whose name alone is worthy of being called a “name.” Yahweh’s name will fill the earth. As in Revelation 22:3, the name of the Lord will be inscribed upon everything in the land, even the pots and pans (cf. Zechariah 14:20).

The result of these divine acts is dramatic. On the one hand, the surrounding land around Jerusalem—indeed, the whole province of Judah—will be flattened (like “Arabah”) and Jerusalem will be exalted as a city on a hill fully inhabited and with borders that remind readers of the city at its largest. The dimensions mentioned in the text are the dimensions of Jerusalem in the eighth century when the walled city was at its apex. The whole city is raised up above Judah which is now a plain where it once was wholly composed of hills. This is a massive geographical reconfiguration as it marks the prominence of Jerusalem in the whole earth.

On the other hand, Yahweh will strike the nations—those hostile to the reign of God in Jerusalem—with a plague that exceeds even the plague that Yahweh sent against Egypt. Their bodies will rot and the nations will flee in panic and confusion. Even the animals in the hostile camps are adversely affected by the trauma. But Jerusalem (and Judah!) will enjoy the spoils of the nations just as Israel did at the Exodus.

This deliverance will outstrip the Exodus itself. Not only does God strike the nations with a plague and plunder the nations, God chooses and exalts Jerusalem as the capital city of the whole earth. The reversal is pronounced. The province (Judah) and the city (Jerusalem) that in Zechariah’s time was absolutely insignificant internationally or regionally—some counties in the United States are larger than Judah was in the fifth century BCE—will, on that day, become the center of Yahweh’s reign on the earth.

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Posted by John Mark Hicks

Zechariah 12:1-8 — Jerusalem and the House of David Redeemed

April 20, 2012

Zechariah 12-14 is the second oracle of the second half of the book of Zechariah. The first half of Zechariah contained eight visions (Zechariah 1-6) and four messages (Zechariah 7-8). The second half of Zechariah comes in the form of two oracles (the Hebrew term only occurs in Zechariah 9:1, 12:1 and Malachi 1:1). The first (Zechariah 9-11) promised a restored Israel—both Judah and Ephraim—but delayed the promise due to the rejection of Yahweh’s appointed shepherd. The second oracle (Zechariah 12-14) envisions a bright future for Israel and uses apocalyptic (eschatological) language to describe the day when God will realize his promises for Israel.

Zechariah 12-14 falls into two halves with a transitional poem between them. The first half (Zechariah 12:2-13:6) describes the triumph of Israel in the wake of their mournful laments and their subsequent cleansing. The second half (Zechariah 14) envisions a day of rejoicing when even the nations of the earth will worship Yahweh and everything will be inscribed “Holy to Yahweh.” The transitional poem (Zechariah 13:7-9) celebrates the redemption of the remnant of Israel. Zechariah 12-14, then, narrates the final disposition of Israel in God’s eschatological agenda.

Structurally, Zechariah 12:1 functions as a superscription for the whole oracle containing a doxological or liturgical affirmation of Yahweh while the term “behold” (hinneh) identifies new sections. The language recalls the creative work of God, particularly in the Isaianic tradition (cf. Isaiah 42:5; 44:24; 45:12; 51:13): stretching out the heavens, laying the foundation of the earth, and forming the spirit of humanity within them. This liturgical memory underscores God’s universal claim upon the heavens and earth as well as upon all humanity (including the nations). Further, it emphasizes God’s ability to actualize what is promised concerning Israel. Moreover, and perhaps most significantly, the imagery shapes this new work of God which is the stretching, laying and forming of a new creation—a new humanity upon a new heavens and new earth in a new Jerusalem (cf. Isaiah 65:17ff). God is about to repeat his creative work which means redemption for Israel, the nations and the whole earth.

The Hebrew phrase, literally translated “and [it] shall be on that day…” occurs three times in Zechariah 12-13—at 12:3, 12:9 and 13:2. This is a structural device for the first half of the second oracle in Zechariah 9-14. The first half of the oracle is thereby divided into three messages: (1) the renewed status of Israel, particularly Judah, Jerusalem and the house of David (Zechariah 12:2-8); (2) the mourning of Israel over the pierced one (Zechariah 12:9-13:1); and (3) the cleansing of Israel from idolatry and false prophecy (Zechariah 13:2-6).

Zechariah 12:2 is a thematic or thesis sentence for the first movement within Zechariah 12-13. Judah and Jerusalem will be besieged by the nations but the nations will stagger from their encounter as a person drunk with wine. As the succeeding verses recount, this will be a “day,” that is, an eschatological or apocalyptic day. It is the vision of an ultimate future, the goal of God’s work in Israel. It is an “end-time” vision of the “day” of redemption.

On that day (12:3), Jerusalem will be an “immovable rock.” The nations will hit a brick wall. The nations are powerless before Jerusalem.

On that day (12:4-5), Yahweh will blind the horses and their riders from among the nations but will benevolently and graciously keep a watchful eye upon Judah. The leaders of Judah will recognize that Yahweh is the God of Jerusalem.

On that day (12:6-7), the leaders of Judah will consume the surrounding peoples like grass in a wildfire or a firepot deposited in a woodpile. Jerusalem will be safe. Yahweh will preserve the homes of Judah, the house of David and Jerusalem.

On that day (12:8), Yahweh will protect those who live in Jerusalem so that weakest will be as strong as David and the house of David like God. The Davidic promise, the assurance of king who will reign over Israel, is as certain as God is. Israel’s experience will be like the Exodus when the Angel of the Lord led them out of Egypt and into the promised land (Exodus 32:34; 33:2).

Israel will experience a new Exodus, a new creation; a new birth of freedom in the land God promised Abraham. Jerusalem is preserved, Judah is renewed and Israel once again lives in the land free from the oppression of the surrounding nations. This is the eschatological hope of Israel

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Posted by John Mark Hicks

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