(Part 1)

JBTM Paul D. Wegner
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full” in this case, as it does in other passages (Matt 1:22; 2:17, 23; 5:17). 6 Thus when Hosea
spoke this message he was clearly referring to the Exodus, but his words were later picked
up by Matthew, who gives it a further meaning, and the message is said to be “full or filled
up.” Not every OT passage is later “filled up”—only those picked up and added to by a NT
author.
Guidelines for Exegesis
Exegesis is the careful, thorough examination of a biblical passage to determine its
meaning. It draws upon various disciplines, such as linguistics (including stylistics),
philology, theology, ancient history and culture, textual criticism, and more. Each of these
areas may add crucial information to help understand a specific passage and draw out
the application for today’s audience. Douglas Stuart goes further and states: “Exegesis
is patently a theological enterprise, and a theology that is not applied to God’s people is
sterile.” 7 So how do we exegete the books of the prophets in order to arrive at their meaning
and application? A full discussion of all the guidelines for exegesis would be far too lengthy
for one article. We will therefore focus on those that are key to studying the prophets.
Having a clear understanding of the historical context of each prophetic book is crucial.
Without this, the reader may miss both the meaning and significance of the prophet’s
statements. The book of Amos was written against the backdrop of the eighth century BC
during the reign of Jeroboam II (793/92–753 BC). These were prosperous times for Israel,
but it was also a time of great wickedness due to the excessive greed of the wealthy. Amos
2:6–8 describes that they sold the needy “for a pair of sandals” (v. 6) and they desired even
the dust “on the heads of the helpless” (v. 7). It was the prophet’s job to warn the nation
of coming punishment if they continued on their current path. But the people’s response
reached a new low. They “made the Nazirites drink wine and . . . commanded the prophets
saying ‘You shall not prophesy!’” (Amos 2:12). Both actions show significant disregard for
God. Chapter 4 makes it clear that God had chastened them again and again like a loving
father, but they continued to rebel. As a result, within about twenty-five years the Northern
Kingdom would be led off into captivity.
Without knowing this historical context and the prophet’s repeated warnings,
someone might think that God is cruel. This is the case for many who read the OT without
understanding its context. In reality the purpose of the three visions in Amos 7:1–9 is to
show how gracious God is, first by calling off further judgments that the nation of Israel
rightly deserved, and then by sending a plumb line (most likely Amos himself or the
message that he brings) to let them know just how far short they fell from God’s standard.
⁶BDAG, 670–71.
⁷Douglas Stuart, Old Testament Exegesis: A Handbook for Students and Pastors, 4th ed. (Louisville:
Westminster John Knox, 2009), xi–xii.