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(hence not merely a shepherd (cf. 1:1), and a dresser of sycamore trees (there are no sycamore trees in the
South but in the North. Amos could be doing also an overseas work. A similar defense of earning one’s
living is made by Paul (see 1 Cor 9:13-15).
This narrative breaks up the flow of the vision accounts, but the arrangement does have a certain
editorial logic. The vision accounts condemned Israel for disregarding justice performed at the Israelite
sanctuary in Bethel (as in the third vision). Whereas after the first two visions God relented of his planned
punishment, there is no relenting in the third and fourth visions. This confrontation account demonstrates
that there was no repentant spirit in Israel that could warrant a removal of God's planned destruction.
The fourth vision account, 8:1-3, was built around a play on words. Amos saw a basket of
summer fruit (Hebrew qäºyic) Yahweh said in explanation, "the end (Hebrew qëc) of my people has
arrived." What follows, almost until the end of the book, is a series of disaster descriptions: famine,
mourning, violence, exile, death, and despair.
The fifth vision account, 9:1-4, is structured differently from the preceding four visions. Instead
of Yahweh showing Amos an object and constructing a lesson around it, here Amos sees Yahweh standing
by the altar. He issues an order to "smash the pillar capitals." The text implies the destruction of places like
the Bethel sanctuary, or even houses of the rich (note “pillars”), possibly by an earthquake.
The last oracle, 9:11-15, contains expectation of the rebirth of the Davidic dynasty and a
delightful depiction of the glorious future awaiting the land and its people. The ground will be so
productive harvesters will not be able to keep pace, and the people will enjoy peace and prosperity. This
last unit is so radically different from the preceding words of Amos (production of editing) concerning not
Israel but the rebirth of the Judean Davidic dynasty, that it is usually attributed to someone other than
Amos. Why was it attached to the book as the final unit? The reason, as we notice at the beginning of the
course, is the fact the Prophetic Literature is structured with a negative-positive schema. The final word is
a note of Hope.
(2) For Amos and the rest of the eight century prophets, worship and morality are intertwined with social
and political realities. Hence, the prophet intervenes when wealth, for instance, does not trickle to the
lower social levels, when ordinary people are sold to slavery for trivial debts (2:6; 8:6); when they are
charged with excessive fines (2:8); victims of false weights and measures (8:5), dishonest trade
practices (8:6), corrupt legal process (2:7; 5:10, 12); and so on. In a sense, Amos begins a tradition of
religious leaders making interventions in politics when morality (here, justice) is at stake. Amos could
be a prophet if international law, social justice, and civil rights.
(3) By linking indictment and verdict as cause and effect, and by affirming that the verdict is to be carried
out by means of natural disasters (like locusts, drought, earthquake, etc), but even more through
political events (like wars), Amos laid the basis for a certain understanding of divine action in history
that would be immensely influential but also very problematic.