1 Commentary

1.1 Amos 7:7-15

Not all of the Book of Amos is by the same author. It is felt that at least the
introduction, Amos 2:4-5; 7:10-17; 9:8c-15 are written at a later date.
The prophets identified themselves as “sentries” (Ezekiel 3:17-21; 33:1-9;
Hosea 11:1; Amos 5:15; 1 Samuel 12:14-15; 2 Samuel 15:1-33.) who saw the
significance of the current situation and critically responded to the situation.1
This response could include both words and actions.2 In ancient Israel, a false
prophet was not someone who was morally corrupt or otherwise degenerate, but
instead was a prophet who was hired by the kingdom and in turn held views that
agreed with the state (Deuteronomy 13:1-5; 18:20-22; 1 Kings 13:11-32; 22:1-28;
Jeremiah 14:11-16; 28; Micah 3:5-7; Zephaniah 3:4.)3

There is not society to which Amos’ words would not apply. . . . The
amount of delinquency that fills the prophets of Israel with dismay
does not go beyond that which we regard as normal.4

In the Northern Kingdom, the prophet Amos disapproved the practice of ig-
noring the poor while there was “pride . . . , plenty, and splendor in the land.”5 His
concerns were that the poor were being oppressed67 and the “horrific injustices”8
that were being practiced against these people.9
The people in power who should have been hosts, who should have been car-
ing for the poor, were instead treating the poor violently and unjustly. Life was
not being brought into creation. The disapproval by God does not stop with the
1
Victor H. Matthews and Don C. Benjamin, Social World of Ancient Israel 1250–587 BCE,
2nd edition. (Hendrickson Publishers, August 1995), p. 212-232.
2
Ibid., p. 215.
3
Ibid.
4
Abraham J. Heschel, The Prophets, Volume I, (Harper Torchbooks, 1975), p. 3-4.
5
Ibid., p. 27.
6
Roy F. Melugin; James L. Mays, editor, Chap. Amos In ‘Harper’s Bible Commentary’,
(Harper San Francisco, 1988), p. 720.
7
Judith E. Sanderson, Chap. Amos In ‘Women’s Bible Commentary: Expanded Edition’,
(Westminster John Knox Press, 1998), p. 218.
8
Carol J. Dempsy, The Prophets: A Liberation-Critical Reading, (Fortress Press, 2000), p. 7.
9
A valid concern has been raised that Amos did not specifically identify women as those who
will be oppressed due to the war and the exile that are prophesied. Sanderson, ‘Women’s Bible
Commentary’, p. 218-219.

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powerful in Amos but is also extended to those who “combine ritual with iniq-
uity.”10 In his words, Amos cannot separate good from God.11 God hates worship
and offerings when the law and the teachings of the prophets are not applied in
daily life, when justice is ignored (Amos 5:21-24). For God, justice and life are
intertwined. God will sweep away the injustice and bring in a never ending sup-
ply of righteousness. Worship of God cannot be a “comfortable ritual” where the
service is only talk.12 Worship must include the care of those in need; worship
must bring food, water, and life into the individual and into the community. When
Amos does not see the people changing, he prophesies that the Northern Kingdom
of Israel will go into exile (Amos 6:7).
We need to remember that the prophets are not liberals.13 They are social con-
servatives who publicly call the leaders and their people to accountability. The
prophets know that social justice is a fundamental part of the tradition that has
often been ignored.14
The members of the church are to serve Christ in the world every day; they are
not to go into “suspended animation from Monday to Saturday.”15 The prophet
Amos has warned us about the consequences of these actions.
Amos/Mark/Jesus does not say that the rich and comfortable are blessed by
God while the poor and the oppressed are cursed by God. Amos/Mark/Jesus in-
stead holds the powerful accountable for their actions. Amos/Mark/Jesus appears
not to be a “theologian of glory” but instead a “theologian of the cross.” Since the
theologian of glory “calls evil good and good evil” while the theologian of the
cross “calls the thing what it actually is.”16
What does Amos tell us today when we are the richest nation of all time with
one of the highest rates of “Christianity” while the poor of our nation and the
world go unnoticed as strangers? What does Amos tell the modern state of Israel
as they attack and kill the Palestinians instead of treating them with love? We
need to remember that our God is not fat and inattentive.17 God does takes sides
10
Heschel, The Prophets Volume 1, p. 31.
11
Ibid., p. 34.
12
Sanderson, ‘Women’s Bible Commentary’, p. 218.
13
Terence E. Fretheim, ‘The Prophets and Social Justice: A Conservative Agenda’, Word &
World, 28 Spring (2008):2, p. 159.
14
Ibid.
15
Lesslie Newbigin, ‘Four Talks on I Peter’, in: We Were Brought Together, Report of the Na-
tional Confernce of Australian Churches, Melbourne, Australia, February 2-11, 1960 (1960).
16
Martin Luther; Timothy F. Lull, editor, Chap. Heidelberg Disputation In ‘Martin Luther’s
Basic Theological Writings’, (Fortress Press, 1976), p. 31.
17
Walter Brueggemann, The Prophetic Imagination, (Fortress Press, 1978), p. 24.

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and God is “attentive to his (sic) special interests.”18 Everyone who ignores the
stranger and brings death into the world instead of life should expect the same
condemnation that Amos gave to the people of the Northern Kingdom in his time.
Who is being exploited today? Who is building houses but not living in them
(Zephaniah 1:13)? Who is planting vines but not drinking wine (Zephaniah 1:13)?
Who is making steel but not driving cars (Iron Range, middle class)?

Amos 7:7 This is what he showed me – The L ORD appears to Amos.

a wall built with a plumb-line – Apparently, the characteristics of the wall
allowed the prophet to draw the conclusion that a plumb-line was used.
a plumb-line in his hand – Just to make sure that the prophet understands,
the L ORD has this tool in His hand.

Amos 7:8 See, I am setting a plumb-line – The issues of what is happening

right outside our door must be made know to the people and actions must
change.19 There are over 600 texts that the prophets speak on social jus-
tice.20 When we do not speak on these issues, we are publicly saying that
the L ORD cannot change history.
Speaking this hard word must start with the fundamentals. This work of
social justice is something that God wants done.21 God aligned Himself
with the slaves of Egypt. God saved them and made them the nation of
Israel. This is the great language of the covenant. God binds His future with
the oppressed. During the exile, God continues to identify the Trinity with
the need for justice (Isaiah 30:18; 61:8; Jemimah 9:24; Isaiah 42:1-4; Isaiah
11:1-5; 49:6; 61:1-11; etc).22 Post exile, the freedom of Israel proves once
again that God loves justice.23 This action by God in the past is then used
by the prophets to speak about justice in the current day (Exodus 22:21;
Leviticus 19:34; Leviticus 25:35-35; Deuteronomy 15:13-15, etc).24

Amos 7:9 the high places of Isaac shall be made desolate – This words of disaster
hold true even today. God judges. God changes what will happen.
18
Brueggemann, The Prophetic Imagination, p. 24.
19
Fretheim, ‘The Prophets and Social Justice’, p. 161.
20
Ibid.
21
Ibid., p. 162.
22
Ibid., p. 163.
23
Ibid.
24
Ibid., p. 164.

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Amos 7:10 the land is not able to bear all his words – Those who are opposed to
the Word of the L ORD work hard to stop the Word’s progress.

Amos 7:11

Amos 7:12

Amos 7:13

Amos 7:14 I am no prophet – Amos does not want to hold the prophet’s mantel.

Amos 7:15 Go, prophesy – This is the work of the L ORD and not Amos.

1.2 Psalm 85:8-13

Psalm 85:1-7 The psalmist reminds the L ORD of His faithfulness by freeing the
people from slavery, by forgiving their sin, and by stopping His wrath. The
author then prays that the L ORD turn the people around. The psalmist de-
sires the action of the L ORD causing the people to repent because the author
wants the L ORD’s anger to end. He pleads for mercy and salvation for the
people.

Psalm 85:8 Let me hear what God the L ORD will speak – Picking up the text at
this point, we miss the prayer for the L ORD’s action. The author expects the
L ORD’s Word and that it will contain healing.

Psalm 85:9 Surely his salvation is at hand – The L ORD is right here and He will
heal us.

Psalm 85:10 Steadfast love and faithfulness will meet – In the house of the L ORD,
true happiness and service can be found.
righteousness and peace will kiss each other – The way of the L ORD brings
together authentic life in ways that we can only imagine.

Psalm 85:11 Faithfulness will spring up from the ground – Organically, people
will do what is required of them.
righteousness will look down from the sky – The L ORD will watch on this
land.

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Psalm 85:12 The L ORD will give what is good – It is fully expected that the
L ORD continues to fulfill His promises.
our land will yield its increase – This primarily refers to the growth of faith.

Psalm 85:13 Righteousness will go before him – The L ORD will lead the L ORD.

1.3 Ephesians 1:3-14

Ephesians 1:3 Blessed be the God and Father of our Lord Jesus Christ, who has
blessed us in Christ with every spiritual blessing in the heavenly places –
The author, currently not considered to the the apostle Paul, is closing out
the introduction and moving into the prologue. This section will deal with
the different blessings that the Christian can expect.

Ephesians 1:4 just as he chose us in Christ before the foundation of the world to
be holy and blameless before him in love – The first gift was that before our
existence, God the Father, selected those who would be saved. This requires
that we live just like the Father and the Son.

Ephesians 1:5 adoption as his children through Jesus Christ – Even though the
Father selected the followers, the transfer of ownership from humanity to
the family of God happens because of the work of Jesus.

Ephesians 1:6 to the praise of his glorious grace – The lives of believers should
clearly illuminate Jesus.

Ephesians 1:7 In him we have redemption through his blood – In the author’s
mind, salvation comes through the death of the Son.

Ephesians 1:8 he lavished on us – No one in the world deserves what Jesus gives.

Ephesians 1:9 he has made known to us the mystery of his will – The revelation
does not explain the mystery.

Ephesians 1:10 as a plan for the fullness of time – History can be used in addition
to the Bible for theology, because history was created for the Gospel and the
Gospel was revealed in history.
to gather up all things in him, things in heaven and things on earth. – Ev-
erything is the L ORD.

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 Ephesians 1:11 we have also obtained an inheritance – The believers rather than
having nothing have been given what only belongs to the Son.

Ephesians 1:12 might live for the praise of his glory – This is the life of the
believer.

Ephesians 1:13 were marked with the seal of the promised Holy Spirit – This
passage traditionally refers to baptism.

Ephesians 1:14 this is the pledge of our inheritance – The seal (baptism) is the
first gift.

1.4 Mark 6:14-29

Mark 6:14 King Herod – Herod Antipas (20 B.C.E) Tetrach (not king) of Galilee
and Perea (4 B.C.E. - 39 C.E.)25 Herod is a Jew.26
these powers are at work in him – Apparently, everyone is confused about
Jesus’ power.27
John the baptizer has been raised from the dead – This is a strange saying
since the Pharisees generally did not believe in resurrection of the dead
before the eschaton.28

Mark 6:15 It is Elijah – The use of Elijah is complex since Elijah is regarded
as the one who comes before the Messiah.29 Mark assumes that John the
Baptizer is Elijah (Mark 8:28; 9:4, 5, 11, 12, 13; 15:35.)30
It is a prophet, like one of the prophets of old – It is ironic that others see
Jesus as a prophet while his family does not.31

Mark 6:16 But when Herod heard of it – This statement by Herod makes what
comes next a “flashback” sequence.
25
John R. Donahue, S.J. and Daniel J. Harrington, S.J.; Idem, editor, The Gospel of Mark,
Volume 2, Sacra Pagina, (Collegeville, MN: The Liturgical Press, 2002), p. 195.
26
Ibid., p. 199.
27
Ibid., p. 196.
28
Ibid.
29
Ibid.
30
Ibid.
31
Ibid.

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Mark 6:17 For Herod himself had sent men who arrested John – This is intro-
duces the “flashback” and what we have here differs considerably from the
account in Josephus (Ant. 18.116-199).32 Josephus tells us that John was in
prison in Machaerus and that is where he was killed.33
The “historical” account found in Josephus (Ant. 18:109-119) is different
from what we have in Mark.34 Understandably, it is hard to trace Herod’s
children and grandchildren because he had ten wives and many descendants
were named Herod.35 It is Josephus who names the girl Salome.36

Mark 6:18 It is not lawful – This would be a violation of Leviticus 18:16 and
20:21. Josephus (Ant. 18.116-119) notes that John called people be baptized
by him and to righteous living.37

Mark 6:19 And Herodias had a grudge – ᾿Ενεῖχεν “literally means ‘had it in for’
”38 Due to the imperfect verbs (had a grudge . . . wanted to kill . . . could not),
one can see that Herodias had long desired for John’s death.39

Mark 6:20 for Herod – A better translation of the explanatory γάρ is “You see”40
protected . . . perplexed . . . liked to listen – These verbs show a contrast be-
tween Herodias and Herod.41

Mark 6:21 on his birthday – Possibly this phrase is ironic.42 In the classics, γε-
νέσια is normally used as a remembrance of the birthday of a dead person.43
for his courtiers and officers and for the leaders of Galilee – This is an
accurate listing of those in power.44 This way of life will be contrasted in
Mark 10:43.45
32
Donahue and Harrington, Mark, p. 197.
33
Ibid.
34
Ibid.
35
Ibid.
36
Ibid.
37
Ibid.
38
Ibid., p. 198.
39
Ibid.
40
Ibid.
41
Ibid.
42
Ibid.
43
Ibid.
44
Ibid.
45
Ibid.

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 Mark 6:22 his daughter Herodias – The best texts contain this phrase while
the poorer ones have “Herodias’ daughter.”46 The daughter is never named,
could be as young as 12, and there is no indication of any sexual overtones.47

Mark 6:23 he solemnly swore to her – This is common of the rulers of this time.48

Mark 6:24 She went out – The speed of the story will now increase.

Mark 6:25

Mark 6:26 The king was deeply grieved – The Greek noun περίλυπος implies
deep emotions and its only other use in Mark is when Jesus is dejected over
His upcoming death (Mark 14:34).49

Mark 6:27 Immediately the king sent a soldier of the guard – The Greek uses
σπεκουλάτορα, a word that comes from Latin that means “spy” or “scout.”50
The executioner is part of the dinner party.
beheaded – This form of execution is like crucifixion in that it “defames” a
person.51

Mark 6:28 head on a platter – John becomes another course (He was eaten up
by the evil ones.)

Mark 6:29 in a tomb – The burial of John shows his honor and it foreshadows
Jesus’ death.52

References
Brueggemann, Walter, The Prophetic Imagination, (Fortress Press, 1978).

Dempsy, Carol J., The Prophets: A Liberation-Critical Reading, (Fortress Press,

2000).
46
Donahue and Harrington, Mark, p. 198.
47
Ibid., p. 198-199.
48
Ibid., p. 199.
49
Ibid.
50
Ibid.
51
Ibid., p. 200.
52
Ibid.

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Donahue, S.J., John R. and Harrington, S.J., Daniel J.; Idem, editor, The Gospel
of Mark, Volume 2, Sacra Pagina, (Collegeville, MN: The Liturgical Press,
2002).

Fretheim, Terence E., ‘The Prophets and Social Justice: A Conservative Agenda’,
Word & World, 28 Spring (2008):2, pp. 159–168.

Heschel, Abraham J., The Prophets, Volume I, (Harper Torchbooks, 1975).

Luther, Martin; Lull, Timothy F., editor, Chap. Heidelberg Disputation In ‘Martin
Luther’s Basic Theological Writings’, (Fortress Press, 1976), pp. 30–49.

Matthews, Victor H. and Benjamin, Don C., Social World of Ancient Israel 1250–
587 BCE, 2nd edition. (Hendrickson Publishers, August 1995).

Melugin, Roy F.; Mays, James L., editor, Chap. Amos In ‘Harper’s Bible Com-
mentary’, (Harper San Francisco, 1988), pp. 720–725.

Newbigin, Lesslie, ‘Four Talks on I Peter’, in: We Were Brought Together, Report
of the National Confernce of Australian Churches, Melbourne, Australia,
February 2-11, 1960 (1960).

Sanderson, Judith E., Chap. Amos In ‘Women’s Bible Commentary: Expanded

Edition’, (Westminster John Knox Press, 1998), pp. 218–223.