By the end of this lesson, the student should:

(1) Know the likely dates and historical settings of Hosea, Joel, and Amos.

(2) Be able to outline the primary themes and purposes of Hosea, Joel, and Amos.

(3) Feel the heart of God as he saw the unfaithfulness of his people.

(4) Relate the messages of the Minor Prophets to the needs of today’s world.

(5) Understand the theme of righteousness in the Minor Prophets.

► Read Hosea, Joel, and Amos.

► Memorize Hosea 10:12, Joel 2:13, and Amos 5:24.

The last 12 books of the Old Testament are called the Minor Prophets. In the Hebrew Bible, these books are contained on one scroll called “The Book of the Twelve.”

Because the Minor Prophets are smaller books than the Major Prophets, some readers assume these books are unimportant. However, these prophets were not minor in terms of their message or influence. Minor refers to the size of the books, not the size of the message. The message of these prophets had a major influence on the world of ancient Israel and Judah and continues to speak to the church today.

Historical Setting of Hosea

Hosea and Amos were eighth-century prophets to the Northern Kingdom.[1] They were contemporaries of Isaiah in Judah.

In the early eighth century B.C., Jeroboam II was king of the Northern Kingdom. This was a time of prosperity in Israel. Assyria’s power was temporarily reduced by conflicts at home. Israel expanded its borders and benefited from trade with its neighbors. Israel and Judah now controlled as much territory as Israel had during the days of King David.

Unfortunately, although Israel prospered economically, it did not prosper spiritually. Israel was apostate; the people of the Northern Kingdom worshipped Baal alongside Yahweh.[2]

Hosea probably began his ministry late in the reign of Jeroboam II. Assyria was regaining power and would soon become the dominant world empire under Tiglath-Pileser III. Within a few years, Assyria would conquer Samaria and destroy the Northern Kingdom.

Purpose of Hosea

Hosea preached against Israel’s spiritual adultery. He warned that her worship of Baal would bring God’s judgment. He showed the pain that Israel’s unfaithfulness caused God.

► The Bible frequently uses the metaphor of marriage to describe the relationship between God and his people. If human marriage is modeled on God’s relationship with his people, what does that teach us about marriage?

Important Themes in Hosea

Spiritual Adultery

Throughout scripture, marriage is a picture of God’s relationship with his people. Marriage is a lifelong commitment between a man and a woman. Similarly, God established an everlasting covenant with Israel. Marriage and the covenant with God are both exclusive relationships. Just as a husband or wife must never be unfaithful to their spouse, God’s people must never be unfaithful to God. In Hosea, God showed that Israel was guilty of committing spiritual adultery with other gods, in the same sense that a wife who turns to other lovers is guilty of adultery.

The graphic language of Hosea is well-suited to the nature of Israel’s idolatry. Baal was the weather god of Syria-Palestine. He was supposed to control rainfall, agriculture, and fertility. At pagan shrines, people worshipped Baal with ritual prostitution. They believed that their sexual behavior caused Baal to respond with fertile seed and rain for the land. Hosea’s imagery shows that Israel’s sin with cult prostitutes is a reflection of their spiritual prosti­tution.

God commanded Hosea to marry Gomer, “a wife of whoredom” (Hosea 1:2).[3] There are at least three different interpretations of this phrase. Some commentators believe that Gomer was already a harlot before the marriage. Because of the difficulty of accepting that God would command such an act, others believe that God commanded Hosea to marry a woman who later became unfaithful. Finally, some believe that Gomer was an idol-worshipper who repres­ented the spiritual adultery of the nation. Regardless of the specific interpretation of the phrase, Gomer’s unfaith­ful­ness to Hosea is a picture of Israel’s unfaith­fulness to Yahweh.

The names of Hosea’s children were prophetic. Jezreel was named after the valley where Assyria would soon win a major victory over Israel (Hosea 1:4–5). Loruhamah meant “No Mercy,” because God would show no mercy to the rebellious nation (Hosea 1:6). Loammi meant “Not My People,” because God would reject the nation that turned to other gods (Hosea 1:9).

After Gomer’s unfaithfulness led to her disgraceful sale as a slave, God told Hosea to buy her back. In the same way, after Israel had been abandoned by her false gods, God would bring her home.

God’s Lawsuit Against Israel

In Lesson 10, we looked at the prophetic lawsuit in which God brought accusations against Israel for her unfaithfulness to the covenant. The same language is used in Hosea 4–5 when God brings charges against Israel.

Hosea warns that Israel no longer truly knows God. In the Hebrew Old Testament knowledge is more than intellectual awareness. To know someone means to have an experiential relationship with him or her. Israel no longer knew God; they rejected God’s law and prophets; they were “destroyed for lack of knowledge” (Hosea 4:6). They traded their know­ledge of God for the knowledge of Baal.

The Hope of Restoration

Like other prophets, Hosea ended with the promise of restoration if Israel would leave her spiritual adultery and return to Yahweh. God loved Israel and brought her out of Egypt. Now, he sought to restore her to himself.

Hosea 14 includes a call to repentance and the promise of healing. Although Israel hoped that Assyria would become her ally, Assyria would become her enemy, not her friend. However, if Israel repented, God promised, “I will heal their apostasy; I will love them freely…” (Hosea 14:4). God must judge Israel for her sin, but he also offered the hope of restoration.

Hosea in the New Testament

Hosea is cited repeatedly in the New Testament. Matthew showed that Jesus’ return from Egypt was a fulfillment of Hosea (Matthew 2:15; Hosea 11:1). Using the words of Hosea, Jesus reminded his enemies that mercy is more important than sacrifice (Matthew 9:13; Hosea 6:6). Paul pointed to Hosea when teaching that God is creating a people that includes both Jews and Gentiles (Romans 9:25–26; Hosea 1:10 and Hosea 2:23). The knowledge of God (knowledge that Israel had forsaken) would soon come to the Gentiles.

Historical Setting of Joel

Joel ministered soon after a terrible locust plague. Joel used this natural disaster as a metaphor for a future day of judgment, the day of the Lord.

Little is known about the prophet Joel other than his name (which means “Yahweh is God”) and his father (he was the son of Pethuel).

Even the date of the book is uncertain; there are no events that confirm a date. Because Joel does not mention either the Northern Kingdom or a king of Judah, it is likely that Joel preached after the return from Exile. However, there is much disagreement about this among biblical scholars.

Purpose of Joel

Joel called Judah to return to God. The locust plague served as a symbol of coming judgment on the disobedient. However, Joel also prophesied a coming day of restoration for the faithful.

Overview of Joel

A Locust Plague and the Day of the Lord (Joel 1:1–2:17)

Joel 1:2–2:17 is a lament about a locust plague. This plague was worse than anyone had seen; it was like an army that destroyed the land.

The locust plague was a sign of worse things to come. Instead of a time of restoration, the day of the Lord would be a time of judgment on God’s people if they did not repent. It was not enough for them to rend their garments (an external sign); true repentance must come from the heart. God required Judah to rend their hearts (Joel 2:13). If the people turned to God, they would find that “…he is gracious and merciful, slow to anger, and abounding in steadfast love; and he relents over disaster” (Joel 2:13).

A Prophetic Message for the Future (Joel 2:18–3:21)

Along with judgment, God promised restoration. First, God would restore the land. He would restore the years that the locust had eaten (Joel 2:25). Then, God promised spiritual restoration.

Just as the physical locust plague was a symbol of spiritual disaster, the restoration of the land was a symbol of a coming spiritual awakening. God would pour out his Spirit on people from all levels of society.

During that time, all the earth would know of God’s sovereignty. The enemies of God’s people would be punished, while Judah would enjoy God’s special blessing.

Joel in the New Testament

Joel promised that God would pour out his Spirit on all flesh. This was more than the revivals that had occurred periodically in Israel’s history. These revivals delayed Israel’s steady decline from God’s plan, but they proved to be temporary rather than permanent changes. In addition, they were limited to Israel.

Joel looked forward to a time when God’s Spirit would be poured out on all flesh. At Pentecost, Peter declared that Joel’s prophecy of a coming spiritual awakening was being fulfilled (Joel 2:28–32; Acts 2:14–21). Following the outpouring of the Holy Spirit in the upper room, the apostles took the gospel to Jerusalem, Judea, and Samaria, and to the ends of the earth.

This was not a temporary revival. Instead, the promise of the day of the Lord is still being fulfilled through the ministry of the church. As we evangelize and make disciples, we do so in the assurance that God’s Spirit is working through us to accomplish God’s purpose for all people. His Spirit is still being poured out on all flesh through the work of the church.

Historical Setting of Amos

Amos was a sheepherder from Tekoa, a small town south of Jerusalem. In the summer, shep­herds moved their flocks to lower eleva­tions. During these months, Amos tended fig-bearing sycamore trees.

God commissioned Amos to travel to the Northern Kingdom. As a shepherd, Amos lacked the credentials of a prophet. Worse, as a prophet from Judah, Amos did not have the trust of the people in the Northern Kingdom (Amos 7:10–13).

Adding to the opposition to his message, Amos preached a message of judgment during a time when the Northern Kingdom was experiencing unprecedented economic and political success. Many Israelites assumed that prosperity was a sign of God’s blessing. In their eyes, Amos’s message of judgment was invalidated by Israel’s visible prosperity. However, Amos was faithful to God’s call, bringing a message of judgment.

Purpose of Amos

To a nation experiencing prosperity, Amos prophesied judgment. Instead of a new day of wealth, Israel was facing a day of judgment. God’s judgment was the result of Israel’s refusal to act with justice toward the lowest members of society. Amos preached that righteousness is more than observing Temple rituals; righteousness requires right behavior toward others.

Overview of Amos

Most of the book of Amos is a message of judgment (Amos 1:1–9:10). Amos answers three questions:

1. Who is sending judgment? Assyria is not mentioned in the book; Amos shows that the coming judgment is from God. Repeatedly, he emphasizes this message: “The Lord roars… Thus says the Lord… I will not revoke the punishment… I will send a fire… I will break the gate-bar of Damascus…” (Amos 1:2–5).

2. How will the judgment come? Famine, drought, plague, and pestilence will be instruments of God’s judgment (Amos 4:6–11). Assyria will invade the land and destroy the land as thoroughly as a lion destroys a sheep, leaving only a leg or a piece of an ear (Amos 3:11–12). The people of the nation will be carried away (Amos 4:2–3, Amos 5:27) and the land will be occupied by enemy invaders (Amos 6:14).

3. Why is God sending judgment? God’s judgment is the result of Israel’s sin. Of all nations, only Israel and Judah were known by God. Israel enjoyed the privileges of the covenant; she forgot the responsibilities of the covenant. Because she is known by God, Israel faces God’s punishment (Amos 3:1–2).[1] The covenant brought both privilege and responsibility.

The proclamation of judgment is given through a series of prophetic messages. Each section of Amos brings this message in a different manner. The message of Amos includes:

• Prophecies against the nations

• Prophecies against Israel

• Visions of judgment

• A promise of restoration

Prophecies Against the Nations (Amos 1–2)

Amos began with judgment speeches against other nations: Damascus, Philistia, and Tyre. He then moved to nations that were blood relatives of Israel: Edom (descendants of Esau, Jacob’s brother) and Ammon and Moab (descendants of Lot, Abraham’s nephew). These nations had com­mitted brutal crimes against Israel. Amos then spoke to the spiritual sins of Judah—forsaking the law and following false gods.

After speaking to the nations that surrounded Israel, Amos addressed the sins of the Northern Kingdom. Up to this point, Amos’s listeners would have agreed with his message. However, in an unexpected twist, Amos says that the day of the Lord will be a day of judgment on Israel as well. Israel will be judged because of her sins: oppressing the weak (they sell the poor for a pair of shoes, see Amos 2:6), sexual sins, and pagan celebrations.

1 = Other nations: Damascus, Philistia, Tyre

2 = Blood relatives of Israel: Edom, Ammon, Moab

3 = Judah (Southern Kingdom)

4 = Israel (Northern Kingdom)

Prophecies Against Israel (Amos 3–6)

Amos asked a series of questions to show the justice of God’s judgment on Israel (Amos 3:3–6). He compared Israel’s sin to the sin of the Philistines and Egyptians (Amos 3:9–15). He addressed the sins of specific groups of Israelites: the indulgent women of Samaria, those who brought sacrifices while living in sin, and leaders who were arrogant in their wealth and apparent security (Amos 4:1–11 and Amos 6:1–14). Amos sang a funeral lament over Israel, a song to mourn the dead (Amos 5:1–3).

Regardless of the warnings, Israel refused to repent. She expected God to judge other nations; she did not realize that God would judge her for her own sin.

Visions of Judgment (Amos 7:1–9:10)

God gave Amos a series of five visions portraying coming judgment. Amos saw:

1. A locust plague that threatened to destroy the land. This showed God’s judgment on Israel. Amos interceded for Israel, and God relented.

2. A fire so hot that it consumed the Mediterranean Sea. This signified destruction for Israel. Again, Amos interceded for Israel, and again God relented.

3. A plumb line to test the straightness of a wall. When measured against God’s standard of righteousness, Israel was crooked. Because of this, God would tear down the wall.

4. A basket of ripe fruit. This illustrated Israel’s condition and showed that she was ripe for immediate judgment. People observed the Sabbath, but after the Sabbath ended, they treated other people dishonestly. True righteousness includes right behavior; religious rituals are not enough.

5. God standing beside the altar announcing the certainty of judgment. This meant there was no escape. In a frightening paraphrase of his earlier promises to watch his people, God said, “…I will fix my eyes upon them for evil and not for good” (Amos 9:4).

A Promise of Restoration (Amos 9:11–15)

Amos, like Hosea, ends with a message of hope. God has not forgotten his people. The book ends with a message of future restoration.

Amos in the New Testament

In the Sermon on the Mount, Jesus preaches a message similar to that of Amos: Righteousness must be seen in our behavior towards others. This same message is seen in the book of James. Professions of faith are not enough; that faith must be lived out in daily life.

► At times, the church has ignored the sins of society while pursuing evangelism. At other times, the church has ignored the message of the gospel while preaching against social ills.[2] In your society, how can the church effectively speak to the sins of society while also maintaining a biblical emphasis on evangelism?

Amos 5:24 is one of the key verses of the book: “But let justice roll down like waters, and righteousness like an ever-flowing stream.” This verse has been a theme for many social justice movements, some of which have forgotten the gospel in their concern for social action.

However, social justice must not be separated from the message of salvation through Jesus Christ. Amos shows that true righteousness is based on the character of God. True righteousness before God will result in right behavior toward our neighbor. This message is repeated throughout scripture:

• God said, “…You shall be holy, for I the Lord your God am holy.” This is followed by a series of commands addressing Israel’s treatment of the poor, of employees, of the handicapped, and of fellow Israelites (Leviticus 19:2 and following).

• Job declared his innocence before God. As part of his defense, he testified to his righteous treatment of others (Job 31).

• The Pharisees criticized Jesus for eating with sinners. In response, Jesus quoted Hosea 6:6: “Go and learn what this means: ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners” (Matthew 9:13).

• James confronted believers who showed partiality toward the rich, who failed to feed the hungry and clothe the naked, and who were guilty of evil speaking. James summed up the meaning of pure religion: “…to visit orphans and widows in their affliction, and to keep oneself unstained from the world” (James 1:27).

Righteousness describes the character of God; to treat our neighbor with justice is to reflect the character of God. As followers of Christ in the 21st century, we are to display God’s character to an unbelieving world. Right relationship with God will change our relationship with others. That was the meaning of righteousness in Amos; it is the meaning of righteousness in today’s world.

William Wilberforce, an English politician who lived from 1759–1833, effectively modeled commitment to both the spread of the gospel and the principle of Christian justice.

Wilberforce was elected to the House of Commons at the age of 21. Four years later, he became a Christian. This young aristocrat’s entire life was transformed by his conversion. This was not simply a private profession of faith. His view of his political career, his self-centered lifestyle, and his use of his wealth were all changed by his conversion.

William Wilberforce believed that followers of Christ must be concerned both with evangelism of the lost and with the physical needs of the suffering. As a result, he worked with numerous organizations to help the poor and to spread the gospel. He sponsored missionaries to India and Africa. He worked for better hospitals, asylums, schools, and prisons. He supported Sunday schools, refugees, single mothers, and the working poor. For much of his life, Wilberforce gave one quarter of his annual income to the poor.

Wilberforce’s most lasting contribution as a political leader was his fight against slavery. Convinced that slavery was incompatible with Christian love for others, Wilberforce devoted much of his career to fighting this evil. At first, most people thought he would not be able to defeat the powerful lobby that protected slavery. English traders carried nearly 50,000 slaves a year from Africa across the Atlantic. The trade was protected by politicians as a British right, defended by businessmen as an economic necessity, and accepted by many Christians as a sad but necessary evil.

Wilberforce could not accept this evil. He had been placed by God in a position of influence. He saw this position as an opportunity to serve God. He was determined to “…let justice roll down like waters, and righteousness like an ever-flowing stream” (Amos 5:24). Learning of the evils of slavery, Wilberforce became committed to the abolition of this shameful sin. He wrote of his determination to never rest until he had ended the slave trade, no matter what the consequences would be.

Beginning in 1789, Wilberforce introduced bills each year against the slave trade. Twelve of his anti-slavery bills were defeated between 1789 and 1805. Finally, in 1807, Parliament abolished the slave trade in the British Empire.

Wilberforce then began a fight to abolish slavery itself (not just the trade of new slaves) throughout the Empire. Wilberforce worked another 25 years to see slavery abolished. Three days before he died, the House of Commons passed a law freeing all slaves in the British Empire.

(1) Choose one of the following assignments:

Option 1: Group Assignment

Discuss an area of injustice in your society to which the church should speak. Using the model of Amos, show how the church should address this situation. Write a 1 page summary of your discussion.

Option 2: Individual Assignment

Prepare a detailed sermon outline for a sermon on “God’s Judgment and Love for an Unfaithful Nation.” Show how the message of Hosea speaks to our world today.

(2) At the beginning of the next lesson, take a test based on this lesson. Study the test questions carefully in preparation.

If needed, download a printable PDF of all the Test questions here.

(1) What are the Minor Prophets called in the Hebrew Bible?

(2) Why are the last 12 books of the Old Testament called Minor Prophets?

(3) What is the purpose of the book of Hosea?  

(4) What was the spiritual condition of the Northern Kingdom during the economically prosperous reign of King Jeroboam II?

(5) List the names of each of Hosea’s children and what their names mean.

(6) In the Hebrew Old Testament, what does it mean to know someone?

(7) What is the theme of Joel?

(8) In Joel, what natural disaster is a metaphor for a future day of judgment?

(9) According to the New Testament, when was Joel’s prophecy of a coming spiritual awakening fulfilled?

(10) What is the purpose of the book of Amos?

(11) List the five visions of judgment in Amos and give their meaning.

(12) Write Hosea 10:12, Joel 2:13, and Amos 5:24 from memory.