Who wrote the book of Amos? Who was the author of Amos?

One of the minor Prophets, a native of Tekoa in Judah, possibly the father of the prophet Isaiah. He told Amaziah, "I was no prophet, neither was I a prophet's son; but I was an herdsman and a gatherer of sycomore fruit: and the Lord took me as I followed the flock, and the Lord said to me, Go, prophesy unto my people Israel." Amos 7:14-15. His language indicates an acquaintance with things that would be familiar to one leading an agricultural life: cf. Amos 2:13; Amos 3:12; Amos 4:9; Amos 5:8; Amos 6:12; Amos 7:1-2. He tells us that his prophecy was given in the days of Uzziah king of Judah and of Jeroboam II, son of Joash, king of Israel, two years before the earthquake; or at least began at that time. Amos 1:1. For about 25 years these two kings were contemporaneous: B.C. 810-785.

Though Amos and Hosea were prophets at the same time, and both prophesied of the sins of Israel, there is much difference in the style of the two. Hosea is more fervent, stirred with righteous indignation at the sins of the people; whereas with Amos there is great calmness in declaring God's judgements. Hosea's prophecy is confined to the sins of Judah and Israel, whereas Amos tells of the judgements that should fall upon some of the surrounding nations that had molested Israel, especially upon those that retained any part of the land that had been promised to Abraham; and then he recounts the sins, not only of Judah to which he himself belonged, but also of Israel, indeed there is more concerning the latter than the former. In the heading we have the words, "The Lord will roar from Zion, and utter his voice from Jerusalem;" which are also in Joel 3:16; thus, as it were, taking up the theme where Joel leaves off.

[Amos was] one of the minor Prophets, a native of Tekoa in Judah, possibly the father of the prophet Isaiah. He told Amaziah, "I was no prophet, neither was I a prophet's son; but I was an herdman and a gatherer of sycomore fruit: and the Lord took me as I followed the flock, and the Lord said to me, Go, prophesy unto my people Israel." Amos 7: 14, 15. His language indicates an acquaintance with things that would be familiar to one leading an agricultural life: cf. Amos 2: 13; Amos 3: 12; Amos 4: 9; Amos 5: 8; Amos 6: 12; Amos 7: 1, 2. He tells us that his prophecy was given in the days of Uzziah king of Judah and of Jeroboam II, son of Joash, king of Israel, two years before the earthquake; or at least began at that time. Amos 1: 1. For about 25 years these two kings were contemporaneous: B.C. 810-785.

Amos, Book of

A few years before the prophet Hosea began to witness against the apostasy of the house of Israel, the ten tribes, and announced the coming judgment, there appeared in Bethel, the seat of idolatry a peasant by the name of Amos. He was not a citizen of the ten-tribe kingdom, but belonged to Tekoa, a small town in the south country of Judah. We learn from the book that he was a herdman and a gatherer of the fruit of the sycamore trees. Some have thought he was a man of wealth, in possession of large flocks of sheep and herds of cattle, but this cannot be confirmed. He was just an humble peasant and while engaged in his calling, not being a prophet or the son of a prophet, the Lord suddenly called him to leave his work and said unto him "Go, prophesy unto My people Israel" (chapter 7:14-15).

Amos (bearer). This prophet was a Jew residing in Tekoa, a small town six miles south-east of Bethlehem, and followed the very humble occupation of a herdsman and gatherer of sycamore fruit (Amos 7). From thence he was called to utter "the word of the Lord" in Israel, especially in Bethel, the southern seat of idolatry in the kingdom of the ten tribes (1 Kings 13). The charming simplicity of the prophet's account of himself and of his peasant life, his striking images and metaphors drawn from nature and the animal creation, with which he was familiarly acquainted, are beautiful and very striking. The native eloquence of the shepherd of Tekoa characterises the book throughout.

Judgment upon the Gentiles in external relationship to Israel — as Damascus, Syria, Tyrus, and the Moabite nations bordering upon the land of Israel — is the burden of the first eighteen verses of the book. Then the prophet denounces the wickedness and hypocrisy of Israel, even under the splendid reign of Jeroboam II., and predicts her captivity to Assyria, and that of Judah to Babylon, announced in language and symbols both striking and original. The last five verses of the prophecy are beautiful, and we are not surprised at their frequent quotation by prophetic students in describing millennial blessedness. Amos was contemporary with Hosea (Hosea 1:1), and probably followed Jonah. The latter may have lived in the early part of Jeroboam's reign, and Amos in the latter part.

Amos gives us some details about the end of the reign of Jeroboam II (Amos 7:10-17). Amaziah, priest of the calf at Bethel, warns the king that Amos is prophesying against Israel, adding (which was a lie) that he had foretold the violent death of the king. By this slander, Amaziah was seeking to rid himself of the prophet and to have him sent away to Judah, for he was giving him competition at Bethel, "the king's sanctuary, and … the house of the kingdom." (Bethel, "the house of God" had been completely forgotten.) God's true witness embarrasses Amaziah, who clings to his usurped priesthood and to his official position. Amos answers him: "I was no prophet, neither was I a prophet's son; but I was a herdman, and a gatherer of sycamore fruit. And Jehovah took me as I followed the flock, and Jehovah said unto me, Go, prophesy unto my people Israel" (Amos 7:14-15). Amos was not dependent upon a prophets' school, but directly upon God, nor was he of the priestly family. Christ expresses Himself likewise later on in the prophet Zechariah (Zech. 13:6). The Holy Spirit had chosen Amos from among the shepherds of Tekoa (Amos 1:1), from being among the sheep, just as He had formerly chosen David, His anointed. The Lord had said to him, "Go" and he had gone. We have in Amos an example of the ministry that is attached directly to that of Christ, and that is a foretaste of what the entire Christian ministry later on would be, or rather ought to be. Now the prophet takes the false minister and his false pretensions to task directly: "Therefore thus said Jehovah: Thy wife shall be a harlot in the city, and thy sons and daughters shall fall by the sword, and thy land shall be divided with the line; and thou shalt die in a land that is unclean; and Israel shall certainly go into captivity, out of his land" (Amos 7:17).

Who can fail to discriminate the work assigned to the herdman or sheep-master Amos of Tekoa? No competent person can deny the beauty and force of his style, or the fresh originality with which he pronounces Jehovah's punishment on the nations which surround His people, and the surprising fact that Judah and Israel fall under it also (Amos 1, Amos 2). Indeed Amos 3 lets them together learn that, because they were known as none else, therefore He should visit them for their iniquities. But He would do nothing without revealing it to His servants the prophets. Do professing Christians believe either of those words of His? "Hear this word" begins Amos 3, Amos 4, Amos 5, all of them warnings to His guilty people, whose false worship was the mother sin of all other sins. Amos 6 is a woe on their self-security and luxury, like Gentiles who know not God. Now would the Lord Jehovah, who repented of destroying judgments at the prophet's intercession, take the measuring-line in hand and desolate the people and king (Amos 7); as in Amos 8 the end is shown coming on Israel, and the land darkened in the clear day. Amos 9 reveals the Lord standing (not on a wall) but on the altar for judgment still more overwhelming. Yet, while He declares that He will shake the house of Israel to and fro among all the nations, He says not the least grain shall fall. Nay more, He will raise up David's fallen tabernacle, and build it as in days of old to the downfall of their spiteful foes; He will pour on them earthly blessing without stint; and when He plants them in those days on their land, they shall no more be plucked up. These glorious realities await repentant Israel.

It has been pointed out that Amos does not say like so many of the other prophets, "the Word of the Lord which came unto me," but he begins his prophecy with the statement "the words of Amos." The fact of divine inspiration, however, is expressed in the next words "which he saw." His messages, like the messages of all the prophets, were given to him in vision. As stated in the general introduction to this book, this first verse determines the exact time when the herdman of Tekoa appeared with his message. The earthquake mentioned must have been a disastrous one, for there was a great flight of people (Zech. 14:5).

Further, as Amos does not hide that he was of lowly degree, nor his connection with the south of Judah, neither does he abstain from pressing the solemnity of Jehovah's utterance by him. His words were what "he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake:" warnings first in word, then in deed.

The prophet Amos (= to lade, to burden, Burden-bearer) originated from Tekoa a town in Judah, south of Jerusalem. He was a herdsman and a gatherer of sycamore fruit (Amos 1:1; 7:14). In his way of speaking one can recognize Amos’ knowledge of farming life (Amos 2:13; 3:12; 4:9; 5:8; 6:12; 7:1-2). Amos ministered according to his own indication during the time of king Uzziah of Judah (791 – 740 BC) and king Jeroboam II of Israel (793 – 753 BC). The times of absolute monarchy of these two kings coincided from 767 – 753 BC so that Amos’ ministry is to find during this period mainly.

The kingdom of Israel at that time had been divided into two parts for 170 years already. Jeroboam I had introduced an own idol-worship with the worship of two calves both in Dan and Bethel (1 Kings 12:25-33). The Baal-worship was also popular in Israel. Looking outwardly at the kingdom of Israel it was prospering under Jeroboam II as never before. During that time (around 30 to 40 years before the ten tribes were led away into Assyrian captivity) Amos came to Bethel and pronounced his serious warnings and prophecies. But Amaziah the priest blackened him with the king and urged him to return to Judah (Amos 7:10-13).

"The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake."

If the prophet Amos was thus a contemporary of Hosea during some part of his ministry, there is, as we might naturally expect, considerable difference in the character and aim of the two prophets; for God does not write merely to corroborate. For Him to speak once must be sufficient. In grace He may be pleased to give confirmatory testimony, but it is never necessary. Hence, even though there may be ever such strong resemblance in accounts of the same transactions and during the same epoch, substantially at least God has always a special object before Him in the work that He assigns to each. So it will be found that Amos, inasmuch too as he was of Judah, has his own peculiarities and a distinct line from God.