The Deuteronomistic assertion, only loosely connected with the
prophetic disputation, expounds upon the recognition of the tie between the
events of history and the previously proclaimed word of Yahweh. The view
that Yahweh does nothing without prior prophetic announcement can scarcely be
attributed to Amos. Certainly he shares the general perspective of Israel that
Yahweh initiates calamity (v. 6b), but what he must impress upon the people is
precisely that Yahweh does speak and so compel a prophet to proclaim (v. 8),
and that he does this as an act of his free and uncoerced will. The
Deuteronomistic school, on the other hand, explored the whole history of Israel
for the interlocking of prophetic word and historical event. It is in accord
with the theology of this school that our interpreter wishes to explain the
disputation of Amos. Here דבר
means “thing, event, a certain matter.” Not a thing is carried out by Yahweh
unless he reveals his plan (in advance!). The expression “to reveal a plan” (גלה סוד) is otherwise at home in proverbial
wisdom. In that context it describes the activity of undisciplined gossipers,
activity objectionable to the human community, and could even be translated,
“to tattle a secret” (cf. Prv 11:13; 20:19; 25:9). However, one cannot
interpret this expression in Amos by reference to its wisdom background, even
though its meaning there likewise derives from the original conception of the סוד, the “circle” in which people consult with
one another in a spirit of intimacy and trust. The interpretation of our
passage must rest on the recognition that it was also possible to speak of the
“council of Yahweh” (סוד יהוה
Jer 23:18, 22). In Jer 23:18 and 22 the fact that a prophet has “stood” (עמד) in the intimate circle around Yahweh has
become the criterion of true prophecy. Amos’ commentator no longer thinks of
the circle around Yahweh, however, but rather of that which Yahweh has
proclaimed in it, namely his plan. That is shown most clearly by the verb here
employed: Yahweh “uncovers, discloses” (גלה)
his decision. He does not want it to remain a secret; he himself “lays it
open.” He establishes intimate communication with his people “through his
servants, the prophets.” In connection with the designation of the prophet as
“servant” (עבד), we must remember that high-ranking royal
courtiers were also called “servants.” (Hans Walter Wolff, Joel
and Amos: A Commentary on the Books of the Prophets Joel and Amos [Hermeneia–a
Critical and Historical Commentary on the Bible (Philadelphia: Fortress Press,
1977], 187-88, emphasis in bold added)
