AMOS (Burden) prophesied to the ten tribes within the twenty-five years during which Uzziah and Jeroboam II. were contemporary (B.C. 809–784), " two years before the earthquake " (Zech. xiv. 5). He was a shepherd and dresser of sycamore trees of Tekoa in Judah, till sent by God to prophesy at Beth-el against the worship of the calves. But he must also have preached at Samaria, since he rebukes the vices of a capital,—extreme luxuries, revelry, debauchery,—and contrasts them with excessive poverty and oppression of the poor. Israel was at the height of its prosperity; (under Jeroboam II. the poor were oppressed; luxury abounded, and God was forgotten.) He preached against the nations around the two kingdoms (Syria, Philistia, Tyre, Edom, Ammon, and Moab). He then describes the state of Israel and Judah, and especially charges Ephraim with ingratitude and obduracy. Next follow symbolical visions of successive punishments on Israel, culminating in ruin; but beyond that rises a hope of restored glory in the kingdom of the Messiah, in which the Gentiles will participate. In chap. vii. the idolatrous priest (Amaziah) complains to Jeroboam, who orders Amos to quit his kingdom. From this incident we have Beth-el depicted to us as a summer residence of the king, with its chief Temple of the Calves, and its hierarchy of royal chaplains (vii. 13), and the result of Amos' words of woe, that they had roused the people from one end of the land to the other. His illustrations are from agricultural pursuits: e.g. "a cart full of sheaves," "corn sifted in a sieve," the "latter-growth after the king's mowings," "every cow at the breach that is before her," &c.

The book presupposes an acquaintance with the Law of Moses, and implies that the proper form of worship was in accordance with it. It also bears strong evidence that the writer was familiar with the Book of Job, who, on that account, has been thought by some to have lived near Tekoa (see Job). As the book is not a series of distinct prophecies, but one connected whole, there is no doubt it was written in its present form by Amos after his return from Beth-el to Tekoa, though it probably reproduced, in more logical form, the substance of his preaching while at Beth-el. Dr. Pusey points out its evident connexion with the Book of Joel, since he opens it with the same threatening words as those with which the former closes, while he terminates his prophecy by almost reproducing the words with which Joel closes his.

Summary. 1. (i.—ii. 3). He denounces the sins of the nations bordering on Israel and Judah. 2. (ii. 4—vi. 14). He describes the state of those two kingdoms, especially the former. 3. (vii.—ix. 10). He reflects on the previous prophecy, relates his visit to Beth-el, and sketches the impending punishment of Israel, which he predicted to Amaziah. 4. (ix. 11-15). He depicts the Advent of the Messiah, and the final restoration of His people.