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.

Amos 1:3-10 – Amos Addresses Damascus, Gaza and Tyre

January 9, 2013

International ethics are important to Amos.  He condemns violent aggression (perhaps even torture and wanton killing), enslavement of populations, and the slave trade.

The oracles against the nations are intricately structured. They each follow the same rhetorical pattern.

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 (1:3, 6, 9). The identification of the sin becomes the key element of the oracle itself with its subsequent consequence.

The consequences, however, are essentially the same–fire will burn destroy the cities/citadels (1:7, 10, 12). The cities will be razed to the ground by an invading force. Future Assyrian campaigns will do just that in the 740s-720s BCE.

What are the sins?

  1. “because they have threshed Gilead with threshing sledges of iron” (1:3)
  2. “because they carried into exile a whole people to deliver them up to Edom” (1:6)
  3. “because they delivered up a whole people to Edom and did not remember the covenant of brotherhood.” (1:9)

1. Damascus (Syria, also called Aram) “threshed” Gilead. The region known as “Gilead,” the Transjordan area of Israel, was claimed by Damascus as well as Ammon. Damascus and Samaria (Israel) fought over this area for a hundred years or more.

The names Hazael and Ben-hadad, two kings of Aram, are also known from 2 Kings 8. There Elisha announces the coming death of Ben-hadad but weeps over the future that Hazael will bring to Israel. He wept because he knew “the evil that [Hazael] will do to the people of Israel.” In particular, Hazael will “set their fortresses on fire…kill their young men with the sword, dash in pieces their little ones, and rip up their pregnant women” (2 Kings 8:12).

Some believe that the Syrians used threshing tools with iron teeth to torture or kill prisoners, pregnant women and children. Threshing-sledges with iron (or basalt) are large boards (7×3 feet usually) pulled by oxen to separate the grain from the chaff.  It is possible that Syrians ran over people–men, women, and children–with these boards. Such atrocities would not be unknown in the ancient world. C+B-Agriculture-Fig10-SyrianThreshingSledgeOthers believe the “threshing” is a metaphor for Israel’s defeat at the hands of Syria (cf. 2 Kings 13:7 for an example). Whichever is the case, Amos condemns Damascus for their violent aggression against Israel.

2.  Gaza sent whole communities into exile to Edom. Gaza represents the alliance of Philistine cities–Ashdod, Ashkelon, and Ekron [Gath is not named here]–in southwestern Palestine. This is Judah’s traditional enemy on its southwest border.

Literally, the text says they “shut up” the “whole” into “captivity.” The Philistines assaulted surrounding communities. They enslaved their inhabitants and sold them to Edom. The community or people to which Amos refers is Judah. They enslaved local populations–probably those located in the lowlands or Shephelah of Judah among others. perhaps more (cf. 2 Chronicles 21:16-17)–and removed them to Edom (which is located southeast of Judah). This was apparently a common practice in that region (cf. 1 Samuel 27:8-12).

Philistia removed Judeans who lived in the lush farmland of the Judean foothills to the desert regions of Edom (cf. Joel 3:4-8). They sent them into “captivity” (or exile). Amos condemns raiding communities and capturing those populations in order to sell them in the international slave trade. He condemns forcibly removing populations from their homeland.

3.  Tyre also sent whole communities into slavery. The language about Tyre is almost exactly the same as how Amos describes Gaza. Tyre is condemned for the same sin as Gaza–the deportation and sale of whole communities (cf. Joel 3:4-8; Ezekiel 27:13). The difference is that Amos adds a further comment on the transgression:  they “did not remember the covenant of brotherhood.”

The “covenant of brothers” probably refers to a treaty between nations whether imposed (as upon a vassal) or negotiated. Kings who entered treaties with each other typically thought of themselves as “brothers” (cf. 1 Kings 9:13–the brotherhood between Hiram of Tyre and Solomon of Israel). Israel and Tyre had cooperated with each other from the time of David and Solomon, and that cooperation or treaty-relationship probably continued throughout the existence of the northern kingdom.  However, at some point, Tyre–like Philistia in the south–betrayed this treaty relationship and enslaved whole Israelite communities.

Tyre was an important commercial center in the Ancient Near East (cf. Isaiah 23:8). Their commercial interests included the slave trade, even selling Judeans to Greeks far from their homeland (Joel 3:6).

Amos condemns violent aggression (perhaps even torture and wanton killing), enslavement of populations, and the slave trade. Damascus, Gaza and Tyre–three important cities in the region of Israel and Judah–are called to account for their actions by a shepherd from Judah.

We need only look at the history of nations, including the United States, to know that these kinds of atrocities have happened over and over.  Humanity continues to witness these atrocities at the hands of those who rule the nations. If Amos’s preaching bears witness to his insistence that nations need to acknowledge their sin, should not our preaching do the same?

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.


Amos Addresses the Nations: Amos 1:3-2:3

January 7, 2013

The first section of Amos startles us. The editorial heading prepared us to hear a word from Yahweh to Israel. Instead, the first six of eight proverbial sayings are addressed to regional nations. How does a Yahwehist prophet speak to the nations, on what basis, and about what? To be sure, he does finally get to Israel (2:6-16) after he also addresses Judah (2:4-5). Nevertheless, his starting point is surprising.

But this is not all that startles us. Amos does not address the imperial powers at all. There is no mention of Assyria or Egypt. They are not even on his radar. Instead he addresses the nations that are contiguous with Israel and Judah–six regional powers:  Damascus (Aram), Gaza (Philistines), Tyre, Edom, Ammon and Moab. Amos focuses on Judah and Israel’s immediate neighbors, the people with whom they would have daily interaction.

The nations addressed are: Damascus (NE of Israel), Gaza (SW of Judah), Tyre (NW of Israel), Edom (SE of Judah), Ammon (E of Israel) and Moab (E of Judah). His list goes back and forth between Israel and Judah, and north-south/east-west with its directions. It is difficult to discern an order here but some have suggested that it is like a tightening circle. Amos is strangling Israel and Judah with a rope. And Israel is the last in the list to whom Amos addresses the message of the book.  Israel is not alone–others are accountable as well. But Israel is Amos’s focus.

This opening section should give us pause. Amos does not address the nations as covenant people.  There is no appeal to the Torah or to divine expectations from some kind of “special revelation.” Nevertheless, his words are stern, unyielding, and determinative. Amos thinks he is in a position to assess the morality of the nations.

On what basis does Amos do this? It is not the Torah per se. Rather, it is because Yahweh is the God of all nations, not just Israel and Judah. God has invested in humanity as a whole. God has expectations and designs for humanity scattered among the nations.

What is clear, however, is that the nations have pursued agendas and practices that are not consistent with God’s design for humanity . In particular, they have embraced torture, indiscriminate killing, and slavery.  They have committed crimes against humanity.

There is something, Amos seems to assume, within the human being or something about their existence within the creation that demands humane treatment, encourages mercy and condemns war crimes. There is something about humanity itself which condemns inhumanity.

Curiously, he does not mention idolatry, at least overtly. He is focused on the war footing and abusive relationships among the nations rather than their cultic religions. This is sufficient for their condemnation no matter what else is involved.

Indeed, Amos knows that the nations are filled with other transgressions. He begins every oracle with a proverb:  ”For three transgressions of X, and for four, I will not revoke the punishment.” Proverbially, he knows there are y four transgressions which means he knows they are numerous. But Amos only names one in each case, and the one he names is a war crime of some sort; they are about human inhumanity to other humans.

Each of the nations were created out of humanity. God empowered these nations, set their boundaries, and raised up their rulers. God intended each of these human communities to live out the image in which they were created. But they did not. Instead, the nations favored their own security, power, and wealth, and they pursued those interests through violent and inhuman means.

God still addresses the nations through Amos. The divine intent and the principles embedded in our function as the images of God still remain. Nations are called to live out that divine intent and embody those principles. And nations, even the United States of America, are still judged by these principles.

The message of Amos is still relevant, and Amos continues to address the nations. But nations continue their inhumanity, torture and indiscriminate killing; humans continue to enslave other humans. Consequently, as with Israel and Judah’s six neighbors, their judgment is certain.


Haggai 2:20-23 — Shake the Nations, Lord!

June 29, 2012

Haggai’s fourth oracle comes on the same day as his third, that is, the day on which the foundation of the temple is laid. As Judah gathered to celebrate the occasion (cf. Ezra 3:10-13), Haggai addressed first the priests and people (2:10-19) and now he specifically addresses Zerubabel who is the governor of Judah (2:20-23).

Zerubabel himself had laid the foundation stone (cf. Zechariah 4:8). Along with the priests, he is a leader in the festivities. He represents the house (dynasty) of David. While he is no king since he serves the Persian Emperor Darius, his line is a royal one and that line carries the hope of Israel for the future. Haggai address this royal hope. Zerubabel’s royal lineage—his connection to David as the “son of Shealtiel”—is what is important and not his present governorship. Haggai looks to the future.

Haggai’s message to Zerubabel is astounding. It not only reverses a divine judgment from the days of Jeremiah, but it renews the Abrahamic and Davidic promises.

Previously, Haggai used the language of shaking heaven and earth to announce that God would insure that the wealth of the nations would flow into Judah in order to enrich the glory of this second temple. In that promise the nations would share their wealth with Judah and the temple would again—even surpass previous episodes—experience glory. God will glorify his temple.

However, Haggai now uses this language—the shaking of heaven and earth—to describe the subjugation of the nations. God will overthrow thrones and shatter the power of the nations. He will create such havoc among the nations that they will slaughter each other and undermine their military power. The nations will destroy themselves in their violence (“sword”).

Consequently, Zerubabel (and the people as well) need not fear the power of the mighty Empires who in their arrogance believe they achieve something significant and rule by their own power. The kingdom of God, that is, the reign of God, will undermine the kingdoms of this world.

“That day” is coming, says Yahweh. Like in Zechariah 12-14, “that day” is an eschatological, future day. The fall of the nations will be the “day of the Lord” which promises the fall of God’s enemies. It is, ultimately, an eschatological day when God will finally and fully shake heaven and earth, destroy the last enemies, and renew the creation in a new heaven and new earth.

“On that day” the Davidic line (“son of Shealtiel”) will sit upon the throne of God and rule over the new heaven and new earth. Haggai promises Zerubabel, that despite all appearances, that day will come. God promises this by making him “like [his] signet ring.”

This is an important statement as it recalls a text in Jeremiah 22:24-30. Jehoiachin, who suffered exile in Babylon, is compared to a “signet ring” that God removes from his hand and throws away into another country. The signet ring was a piece of jewelry used to seal documents. It represented the king himself and, in this case, the king of Judah represented Yahweh. But Jehoiachin failed to imitate Yahweh and thus is removed from God’s hand.

Moreover, Jeremiah promised that none of Jehoiachin’s offspring who went with him into exile would ever sit on the throne. The throne of David is emptied and left vacant. But is the promise thus vacated? Is the throne of David dead?

Absolutely not! The signet ring that was removed (Jehoiachin) is now placed on a descendent of David one who was born in exile (Zerubabel). God, in renewal of the Davidic promise, anoints Zerubabel as the Davidic successor. Zerubabel is not one of the offspring of Jehoiachin who went into exile but he is his grandson who was born in exile. God renews the Davidic covenant with Zerubabel, and thus renews the hope of that the kingdom of God will yet fill the earth as the prophets, including Isaiah and Zechariah, have promised.

Zerubabel receives this promise but even more he typifies or symbolizes the reign of the coming kingdom of God in God’s Anointed (Messiah). Zerubabel himself would not see the day when the kingdoms of the earth would be overthrown by Yahweh, though he did see revolts in Babylon and Egypt against the Persian Empire defeated. But his offspring—one from the line of David—would eventually defeat those kingdoms.

That one reigns even now at the right hand of God where he must reign until every enemy is defeated. On “that day” the Messiah will defeat the kingdoms of this world and death itself and thus reign upon the Davidic throne in the new Jerusalem in the new heaven and new earth.

Lord, come quickly!


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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