Amos 8:1-12

If you know anything at all from the book of Amos it is probably just one verse, from chapter 5: “let justice roll down like waters, and righteousness like an ever-flowing stream!” (Amos 5:24, NRSV) In fact, it’s possible you know this verse but didn’t realize it came from the Bible at all, because it was famously quoted by Dr. Martin Luther King, Jr. in both his “Letter from Birmingham Jail” and his “I Have a Dream” speech.

It’s not a coincidence that the most important American social-justice activist of the 20th century should turn to the book of Amos to give words to his soul’s cry. Amos along with the prophets Hosea and Micah are often referred to as the “social justice prophets” because of their sharp criticism of Israel and Judah’s corrupt social and business practices that were oppressing and dehumanizing their fellow countrymen.

All prophets of the Old Testament raised their voices in hopes of helping Israel and/or Judah avoid certain destruction on account of their own folly. Many railed against the Israelites turning away from the true God and toward pagan idols. Others chastised them for being unfaithful to their covenant agreement with Yahweh. But the prophets of the 8th century BCE targeted injustice toward other people, which they saw as the inevitable result of a nation turning its back on its relationship with Yahweh.

A brief review of the historical/social background of this passage is necessary to properly interpret its message. Very little is actually known about the historical Amos. Basically everything we know about him is found in this book of the Bible; there is no verifiable information from non-biblical sources. But, the text itself claims that he was a shepherd and vineyard keeper from the area called Tekoa, which was in the southern kingdom of Judah (Amos 1:1; 7:14). However, his prophecy almost exclusively concerned the northern kingdom of Israel, which at this time was under the leadership of King Jeroboam II (reigned c. 786-746 BCE; Uzziah was the contemporary king of Judah around this time). Jeroboam II was generally a successful king by secular standards: he expanded his territory by conquering nations around Israel, including Syria, Ammon and Moab. He also reigned over a long period of peace, which allowed for the flourishing of culture and art, and the development of commerce.

However, these successes were also the root of Israel’s eventual downfall. Because the Israelites came into more regular contact with people from other nations, some began to combine elements of pagan religious practice with the worship of Yahweh. Most importantly, King Jeroboam was responsible for establishing shrines for the people use in the north, to keep them from travelling south to the temple in Jerusalem for worship. But with these shrines he also welcomed pagan rites, setting up golden calves for the people to represent Yahweh. This is why Amos aimed most of his criticism at the cities of Bethel and Samaria, where the shrines were located.

Additionally, the long period of peace under Jeroboam which allowed for cultural achievements and economic prosperity also created a gap between the wealthy and the poor. Often for businesses to be successful, they must consider profit more than people, and that’s clearly what was happening in Israel, as we see in this passage. Amos actually calls out specific crooked practices among tradesmen like using unfair weights (8:5). (Archeologists have discovered evidence that sellers would use two different sets of weights: one for buying and one for selling.) He also decries the greed that kept business people from truly worshipping during the Sabbath and holy days. He quotes these merchants as saying, “When will the new moon be over so that we may sell grain; and the sabbath, so that we may offer wheat for sale?” (8:5, NRSV) For them the sabbath and important religious holidays had become nothing more than an inconvenience that kept them from making money. True worship is difficult when profit is the only thing on one’s mind.

So although we may be tempted to blame Israel’s downfall (and later that of Judah) solely on their breaking of the covenant with Yahweh through idol worship, the uncomfortable truth is that their misdeeds were actually much more commonplace, and much more relatable. For while most of us will never pray or sacrifice to an idol, we well may cheat our neighbor as a way to get ahead. Or turn a blind eye to inhumane treatment of others. Or be so obsessed with money, success and possessions that we ignore all else. In fact, I’d venture to say we’ve all done it at some point in our lives, and perhaps still are.

For the social justice prophets “sin” is not limited to doing something that violates the covenant relationship with God (like idol worship). Just as important is our behavior in human community–our relationships with other people. Amos views sin in relational terms, meaning “sin” is anything we do to disrupt relationships, either with God or with other people. And we will all be held accountable for our role in fostering oppression and injustice. “Surely I will not forget any of their deeds,” Yahweh warns in verse 7 (NRSV). Amos and other prophets reminded Israel that their special relationship with Yahweh did not absolve them from the responsibility to care for their neighbor. God would punish them for disregarding and exploiting the poor, just as he would for allowing temple prostitution or sacrificing to idols: these crimes are considered equally serious in God’s eyes.

Yahewh lays out his plans for punishment in vv. 8-12, which involve chaos (v. 8), darkness (v. 9), suffering and mourning (v. 10). Then we encounter what is perhaps the second most famous passage in the book: “The time is surely coming, says the Lord God, when I will send a famine on the land; not a famine of bread, or a thirst for water, but of hearing the words of the Lord. They shall wander from sea to sea, and from north to east; they shall run to and fro, seeking the word of the Lord, but they shall not find it” (8:11-12, NRSV).

I often see this passage used out of context as referring to the inability of people to hear the word of God (Scriptures, the Gospel message) because they don’t have access to it. We Christians who strongly believe in our mission to spread the Gospel to all people everywhere have often heard these verses as a rallying call: “There are people out there who haven’t heard! Quickly, we must get out there and bring ‘food’ to those suffering in the midst of this ‘famine.’ There’s no time to waste!”

However, closer reading makes it quite clear that the metaphorical “famine” referred to originates from Yahweh himself, as part of his punishment of Israel. Whereas up to this point in their history God has spoken to his people through prophets and leaders (Abraham, Moses, David, Elijah, as well as the written prophets), in the future God promises he will withhold his guiding voice from his people. They will beg to hear his voice and will be denied–a fittingly ironic punishment for people who have made a mockery of his commands and ignored his guidance in the past.

So, if we are following God’s voice, we will be constantly seeking right relationships with all God’s people. Which is why I’m disturbed when I see professed Christians denigrate the idea of “social justice.” That phrase has become toxic for many people in the West. It is equated by some with a radical desire to overthrow the moorings of modern society and the rule of law and order. For some conservatives it has become synonymous with the idea of a “bleeding heart liberal.” But social justice is not antithetical to Christianity: It IS Christianity. Amos reminds us that justice and equality are integral parts of who God is. Therefore, any people who claim to have a special relationship with him will naturally welcome the chance to right wrongs, see justice done, and ensure equitable and humane treatment of all people. Those who work against these ideals are forfeiting their relationship with God.

Amos is a powerful book that we don’t read often enough. (I include myself in that group). Maybe we don’t read it because it’s one of those “little books” somewhere in the back half of the Old Testament that most of us couldn’t locate without a table of contents if our lives depended on it. Or maybe we don’t read it because it makes us uncomfortable. If it doesn’t, we aren’t reading it right. Amos’ message, both to Israel then and to us now, is that social justice IS God’s justice. It is part of properly worshipping God.