Tuesday, November 13, 2012

Amos And Social Justice

Amos And Social Justice
Amos was the key seer whose words are preserved in the form of a book. He prophesied in the Northern Kingdom of Israel everyplace amongst the being 760-750 B.C. Amos' preaching took place from end to end the mid-eighth century B. C., a few being by means of the seer Hosea began his ministry.

The eighth century was a date from end to end which a special few in Israel were enjoying unprecedented prosperity since most Israelites were plate cruel privation. At the same time as Amos lived in Tekoa, a miserable small town near the harsh environment of Judah, his preaching to Israel provided a powerful farsighted verification for all ages from the time when of his defamation of the spiritual blindness of the Judean upperclass and their unfair invective of the poor quality.

Amos dishonest an recognized and relentlessly unite amongst impartiality toward the fellow citizen and modesty by means of God, a unite that went back to the settlement at Sinai and to the ancient farsighted traditions of Israel. Amos' ministry provides an eternal verification of God's ill will to helpful, fan, and companionable illegal.

The words of Amos were made to order by Martin Luther Ruler, Jr., whose all-encompassing "I Blow your own horn a Reverie" treatise in Washington, D.C. in Admired 1963 brought a new meaning to the words of Amos: "Let impartiality whiz down have a thing about waters, and modesty have a thing about a prevailing spit" (Amos 5:24).

Amos spoke to an demoralized background and his creation for the poor quality and the demoralized completed him a seer for all become old. Amos is in the same way a seer for the twenty-first century, a time following the gap amongst prosperous and poor quality has never been excellent.

The sources of domination and illegal may come into view conflicting today, but blue-collar creation for substance prosperity reflects the days in which Amos lived. Amos' good of God's ill will to illegal, his censure of the blue-collar friendship of substance personal property, and his verification of God's special creation for the poor quality and demoralized, remonstration that the friendship of God in any age is useless if companionable domination and illegal are unseen.

While impartiality and modesty are the balk of Amos' good, it is elemental to come into view at how the words impartiality and modesty are second hand by the seer. The words impartiality and modesty are second hand together three become old in two chapters of the book of Amos (Amos 5:7; 5:24; 6:12). The word impartiality is second hand subsequently by itself (Amos 5:15).

"O you who turn impartiality to wormwood, and cast down modesty to the earth" (Amos 5:7 RSV).

"Loathing evil, and love good, and procedure impartiality in the gate; it may be that the Member of the aristocracy, the God of hosts, soul be debonair to the track of Joseph" (Amos 5:15 RSV).

"But let impartiality whiz down have a thing about waters, and modesty have a thing about an ever-flowing spit" (Amos 5:24 RSV).

"Do cattle run upon rocks? Does one cultivate the sea with oxen? But you maintain turned impartiality within corrupt and the fruit of modesty within wormwood" (Amos 6:12 RSV).

Wormwood was an intolerably despondent place. The word was second hand many become old in Jeremiah and in Lamentations to see in your mind's eye the hostility of the calamities that befell Judah at the time of their exile to Babylon (Jeremiah 9: 15; 23:15; Lamentation 3: 15, 19). The impartiality that Israel's courts dispensed to the poor quality was void but hostility.

The domination and illegal Amos found in the Northern Kingdom was evidence that modesty had been at a loss to the ground as something useless by citizens who were in power. Righteousness no longer had any meaning for the powerful tribe of Israel as a need of the friendship of God.

To Amos, "hating evil and obstruct good" was a simple yet powerful assertion of how to procedure impartiality "in the orifice." In a very simple spoken language, the seer located principles of true impartiality by means of a group of tribe who may perhaps be at war with about clever procedure since tolerating attraction, pest, and materialism.

The orifice of the civil was protected in order to protect the civil from enemies and to convey as the place in which the elders of the civil would sticky as a clever band to see gear needing intercession. The orifice was the place in which the residence judiciary met to quantity exactly and injustice in clever disputes, and for that reason, to see who was saintly or defending.

Deuteronomy 25: 1 describes this process: "Conclusion two those maintain a wrangle and join up within task, and the courts see amongst them, declaring one to be in the exactly and the other to be in the injustice." If the courts victoriously stated in which the exactly was, so impartiality had been


The give of the square had a redemptive aspect for the parties circuitous in the task. The give of the square was preordained to unmistakable the entirely do in a clever wrangle. The give was in the same way preordained to protect the companionable order by determining exactly and injustice and correcting the injustice. Hence, the give of the square was principally elemental in gear in which the poor quality, the widow, the waifs and strays, and the far-off, tribe weakness power and fix, may perhaps not find convert in the community whisper from the give of the square.

Such as the words "impartiality" and "modesty" are second hand in Amos, impartiality is the fundamental word like it appears leading in the parallelism of the two words. Fair play is the extend of seeking or obstruct good, as in Amos 5:15. Fair play is in the same way the fruit or the extend of modesty as in Amos 6:12. Hence, according to Amos, modesty is essential to the well-being of the community. Righteousness is significantly a relational reasonably than an sure just ruse. Righteousness has to do with the outline amongst a woman and God, and a outline amongst members of the community. Righteousness is a relational concept; its meaning is robust by the confident companionable context in which it is second hand. Righteousness is a pledge of life which is displayed by tribe who outlive up to the anxiety of the settlement. The correct woman does what is exactly to other those circuitous in the outline.

Amos proclaimed that Israel had debased the ancient traditions of Israel. The poor quality and demoralized were associates who deserved the protection of the square and fair benefit from by citizens in a amateur of rescue clever decisions. The a short time ago way for this to become a fidelity in Israelite background was for impartiality to whiz down have a thing about waters, and for modesty to run have a thing about an ever-flowing spit (Amos 5:24).

Former Studies on Amos:

1. Amos and Expressive Fair play

2. Amos, Fair play, and the NIV

3. The Prediction Amos

4. The Wear of Amos

5. Amos' Rather Forewarning and the Have some bearing on of Intercessory Thanks

6. Amos' Minute Forewarning and the Shame of God

7. Amos' Third Forewarning and the Plumb Accommodate

8. Amos' Fourth Forewarning and the Impede of Summer Fruits

9. Amos' Fifth Forewarning and the View of Israel

Claude Mariottini

Professor of Old Testimonial

Northern Baptist Institution

Tags: Amos, Fair play, Mishpat, Righteousness