Teks -- Amos 3:1-15 (NET)

Every Effect has its Cause

3:1 Listen, you Israelites, to this message which the Lord is proclaiming against you! This message is for the entire clan I brought up from the land of Egypt: 3:2 “I have chosen you alone from all the clans of the earth. Therefore I will punish you for all your sins.” 3:3 Do two walk together without having met? 3:4 Does a lion roar in the woods if he has not cornered his prey? Does a young lion bellow from his den if he has not caught something? 3:5 Does a bird swoop down into a trap on the ground if there is no bait? Does a trap spring up from the ground unless it has surely caught something? 3:6 If an alarm sounds in a city, do people not fear? If disaster overtakes a city, is the Lord not responsible? 3:7 Certainly the sovereign Lord does nothing without first revealing his plan to his servants the prophets. 3:8 A lion has roared! Who is not afraid? The sovereign Lord has spoken! Who can refuse to prophesy?

Samaria Will Fall

3:9 Make this announcement in the fortresses of Ashdod and in the fortresses in the land of Egypt. Say this: “Gather on the hills around Samaria! Observe the many acts of violence taking place within the city, the oppressive deeds occurring in it.” 3:10 “They do not know how to do what is right.” (The Lord is speaking.) “They store up the spoils of destructive violence in their fortresses. 3:11 Therefore,” says the sovereign Lord, “an enemy will encircle the land. He will take away your power; your fortresses will be looted.” 3:12 This is what the Lord says: “Just as a shepherd salvages from the lion’s mouth a couple of leg bones or a piece of an ear, so the Israelites who live in Samaria will be salvaged. They will be left with just a corner of a bed, and a part of a couch.” 3:13 Listen and warn the family of Jacob! The sovereign Lord, the God who commands armies, is speaking! 3:14 “Certainly when I punish Israel for their covenant transgressions, I will destroy Bethel’s altars. The horns of the altar will be cut off and fall to the ground. 3:15 I will destroy both the winter and summer houses. The houses filled with ivory will be ruined, the great houses will be swept away.” The Lord is speaking!

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Amo 3:2 - Know

Chosen, adopted to be my peculiar ones.

Wesley: Amo 3:2 - Therefore

Because you have all these obligations and abused all these mercies.

Wesley: Amo 3:3 - Agreed

Can you have God's presence while you walk so contrary to him?

Wesley: Amo 3:5 - Can a bird fall

So here for your sins, God will cast the net over you.

Wesley: Amo 3:5 - Shall one take up a snare

The fowler will not take up the snare, before the prey be taken in it.

Wesley: Amo 3:6 - Afraid

Affected with the danger.

Wesley: Amo 3:6 - Evil

Such as plague or famine.

Wesley: Amo 3:6 - Done it

Either immediately by his own hand, or by the hands of those he employs. Whoever are the instruments, God is the principal agent. Out of his mouth both good and evil proceed.

Wesley: Amo 3:7 - Will do nothing

Usually the Lord doth no great thing for or against his people, without giving warning of it before it comes.

Wesley: Amo 3:8 - Hath roared

As a lion roareth when near his prey: so God hath terribly threatened what is near to be done.

Wesley: Amo 3:8 - Prophesy

Amos can not but speak what he had heard.

Wesley: Amo 3:9 - Publish

Ye prophets invite strangers to come and observe what cause I have to do what I threaten.

Wesley: Amo 3:9 - Tumults

The seditious counsels, and rebellious conspiracies among them.

Wesley: Amo 3:9 - The oppressed

Multitudes of oppressed ones, as the usurpers took it to be their interest to crush all they feared or suspected.

Wesley: Amo 3:9 - In the midst

Yea, throughout the whole kingdom of Samaria.

Wesley: Amo 3:10 - Store up

As men lay up wealth in their treasures, perverting judgment, first condemning the innocent, next seizing all his substance.

Wesley: Amo 3:11 - Therefore

Because of all the violence and rapine with other crying sins.

Wesley: Amo 3:11 - An adversary

The Assyrian.

Wesley: Amo 3:11 - Round about

Shall beset the whole land as one besieged city.

Wesley: Amo 3:12 - As the shepherd

As the shepherd doth hardly rescue a small part of a sheep or lamb from the lion, so a small part of the children of Israel, shall escape when Samaria is taken.

Wesley: Amo 3:12 - The corner of a bed

Lying in some dark corner.

Wesley: Amo 3:12 - Damascus

The chief city of Syria taken by Tiglath - Pilneser about the time when he wasted Israel.

Wesley: Amo 3:12 - In a couch

Some few of the poor, shall escape, pitied by the enemy, when he finds them sick upon their couch.

Wesley: Amo 3:13 - Hear ye

Prophets.

Wesley: Amo 3:13 - The God of hosts

Who is Lord of all, and hath all power in his hand.

Wesley: Amo 3:14 - Of Israel

The many and great transgressions of the ten tribes.

Wesley: Amo 3:15 - The winter

house - Which probably was in the chief city, whither the great men retired in the winter.

Wesley: Amo 3:15 - The summer

house - The houses of pleasure, where the nobles and rich men spent the summer time.

Wesley: Amo 3:15 - Of ivory

Beautified with ivory.

JFB: Amo 3:1 - children of Israel

Not merely the ten tribes, but "the whole family brought up from Egypt"; all the descendants of Jacob, including Judah and Benjamin. Compare Jer 8:3, and Mic 2:3, on "family" for the nation However, as the prophecy following refers to the ten tribes, they must be chiefly, if not solely, meant: they were the majority of the nation; and so Amos concedes what they so often boasted, that they were the elect people of God [CALVIN], but implies that this only heightens their sins.

JFB: Amo 3:2 - You only have I known

That is, acknowledged as My people, and treated with peculiar favor (Exo 19:5; Deu 4:20). Compare the use of "know," Psa 1:6; Psa 144:3; Joh 10:14; 2Ti 2:19.

JFB: Amo 3:2 - therefore I will punish

The greater the privileges, the heavier the punishment for the abuse of them; for to the other offenses there is added, in this case, ingratitude. When God's people do not glorify Him, He glorifies Himself by punishing them.

JFB: Amo 3:3-6

Here follow several questions of a parable-like kind, to awaken conviction in the people.

JFB: Amo 3:3-6 - Can two walk together, except they be agreed?

Can God's prophets be so unanimous in prophesying against you, if God's Spirit were not joined with them, or if their prophecies were false? The Israelites were "at ease," not believing that God was with the prophets in their denunciations of coming ruin to the nation (Amo 6:1, Amo 6:3; compare 1Ki 22:18, 1Ki 22:24, 1Ki 22:27; Jer 43:2). This accords with Amo 3:7-8. So "I will be with thy mouth" (Exo 4:12; Jer 1:8; Mat 10:20). If the prophets and God were not agreed, the former could not predict the future as they do. In Amo 2:12 He had said, the Israelites forbade the prophets prophesying; therefore, in Amo 3:3, Amo 3:8, He asserts the agreement between the prophets and God who spake by them against Israel [ROSENMULLER]. Rather, "I once walked with you" (Lev 26:12) as a Father and Husband (Isa 54:5; Jer 3:14); but now your way and Mine are utterly diverse; there can therefore be no fellowship between us such as there was (Amo 3:2); I will walk with you only to "punish you"; as a "lion" walks with his "prey" (Amo 3:4), as a bird-catcher with a bird [TARNOVIUS]. The prophets, and all servants of God, can have no fellowship with the ungodly (Psa 119:63; 2Co 6:16-17; Eph 5:11; Jam 4:4).

JFB: Amo 3:4

The same idea as in Mat 24:28. Where a corrupt nation is, there God's instruments of punishment are sure also to be. The lion roars loudly only when he has prey in sight.

JFB: Amo 3:4 - Will a young lion cry out . . . if he

The "lion," not the "young lion."

JFB: Amo 3:4 - have taken nothing?

The young lion just weaned lies silent, until the old lion brings the prey near; then the scent rouses him. So, the prophet would not speak against Israel, if God did not reveal to him Israel's sins as requiring punishment.

JFB: Amo 3:5

When a bird trying to fly upwards is made to fall upon the earth snare, it is a plain proof that the snare is there; so, Israel, now that thou art falling, infer thence, that it is in the snare of the divine judgment that thou art entangled [LUDOVICUS DE DIEU].

JFB: Amo 3:5 - shall one take up a snare from the earth, and have taken nothing

The bird-catcher does not remove his snare off the ground till he has caught some prey; so God will not withdraw the Assyrians, &c., the instruments of punishment, until they have had the success against you which God gives them. The foe corresponds to the "snare," suddenly springing from the ground and enclosing the bird on the latter touching it; the Hebrew is literally, "Shall the snare spring from the earth?" Israel entangled in judgments answers to the bird "taken."

JFB: Amo 3:6

When the sound of alarm is trumpeted by the watchman in the city, the people are sure to run to and fro in alarm (Hebrew, literally). Yet Israel is not alarmed, though God threatens judgments.

JFB: Amo 3:6 - shall there be evil in a city, and the Lord hath not done it?

This is the explanation of the preceding similes: God is the Author of all the calamities which come upon you, and which are foretold by His prophets. The evil of sin is from ourselves; the evil of trouble is from God, whoever be the instruments.

JFB: Amo 3:7 - his secret

Namely, His purpose hidden from all, until it is revealed to His prophets (compare Gen 18:17). In a wider sense, God's will is revealed to all who love God, which it is not to the world (Psa 25:14; Joh 15:15; Joh 17:25-26).

JFB: Amo 3:7 - unto his servants

Who being servants cannot but obey their Lord in setting forth His purpose (namely, that of judgment against Israel) (Jer 20:9; Eze 9:11). Therefore the fault which the ungodly find with them is groundless (1Ki 18:17). It aggravates Israel's sin, that God is not about to inflict judgment, without having fully warned the people, if haply they might repent.

JFB: Amo 3:8

As when "the lion roars" (compare Amo 1:2; Amo 3:4), none can help but "fear," so when Jehovah communicates His awful message, the prophet cannot but prophesy. Find not fault with me for prophesying; I must obey God. In a wider sense true of all believers (Act 4:20; Act 5:29).

JFB: Amo 3:9 - Publish in . . . palaces

As being places of greatest resort (compare Mat 10:27); and also as it is the sin of princes that he arraigns, he calls on princes (the occupants of the "palaces") to be the witnesses.

JFB: Amo 3:9 - Ashdod

Put for all Philistia. Convene the Philistine and the Egyptian magnates, from whom I have on various occasions rescued Israel. (The opposite formula to "Tell it not in Gath," namely, lest the heathen should glory over Israel). Even these idolaters, in looking on your enormities, will condemn you; how much more will the holy God?

JFB: Amo 3:9 - upon the mountains of Samaria

On the hills surrounding and commanding the view of Samaria, the metropolis of the ten tribes, which was on a lower hill (Amo 4:1; 1Ki 16:24). The mountains are to be the tribunal on which the Philistines and Egyptians are to sit aloft to have a view of your crimes, so as to testify to the justice of your punishment (Amo 3:13).

JFB: Amo 3:9 - tumults

Caused by the violence of the princes of Israel in "oppressions" of the poor (Job 35:9; Ecc 4:1).

JFB: Amo 3:10 - know not to do

Their moral corruption blinds their power of discernment so that they cannot do right (Jer 4:22). Not simple intellectual ignorance; the defect lay in the heart and will.

JFB: Amo 3:10 - store up violence and robbery

That is, treasures obtained by "violence and robbery" (Pro 10:2).

JFB: Amo 3:11

Translate, "An adversary (the abruptness produces a startling effect)! and that too, from every side of the land." So in the fulfilment, 2Ki 17:5 : "The king of Assyria (Shalmaneser) came up throughout all the land, and went up to Samaria, and besieged it three years."

JFB: Amo 3:11 - bring down thy strength from thee

That is, bring thee down from thy strength (the strength on which thou didst boast thyself): all thy resources (Pro 10:15).

JFB: Amo 3:11 - palaces shall be spoiled

A just retribution in kind (Amo 3:10). The palaces in which spoils of robbery were stored up, "shall be spoiled."

JFB: Amo 3:12 - shepherd

A pastoral image, appropriately used by Amos, a shepherd himself.

JFB: Amo 3:12 - piece of . . . ear

Brought by the shepherd to the owner of the sheep, so as not to have to pay for the loss (Gen 31:39; Exo 22:13). So if aught of Israel escapes, it shall be a miracle of God's goodness. It shall be but a scanty remnant. There is a kind of goat in the East the ears of which are a foot long, and proportionally broad. Perhaps the reference is to this. Compare on the image 1Sa 17:34-35; 2Ti 4:17.

JFB: Amo 3:12 - that dwell in Samaria in the corner of a bed

That is, that live luxuriously in Samaria (compare Amo 6:1, Amo 6:4). "A bed" means here the Oriental divan, a raised part of the room covered with cushions.

JFB: Amo 3:12 - in Damascus in a couch

Jeroboam II had lately restored Damascus to Israel (2Ki 14:25, 2Ki 14:28). So the Israelites are represented as not merely in "the corner of a bed," as in Samaria, but "in a (whole) couch," at Damascus, living in luxurious ease. Of these, now so luxurious, soon but a remnant shall be left by the foe. The destruction of Damascus and that of Samaria shall be conjoined; as here their luxurious lives, and subsequently under Pekah and Rezin their inroads on Judah, were combined (Isa 7:1-8; Isa 8:4, Isa 8:9; Isa 17:3). The parallelism of "Samaria" to "Damascus," and the Septuagint favor English Version rather than GESENIUS: "on a damask couch." The Hebrew pointing, though generally expressing damask, may express the city "Damascus"; and many manuscripts point it so. Compare for Israel's overthrow, 2Ki 17:5-6; 2Ki 18:9-12.

JFB: Amo 3:13 - testify in the house, &c.

That is, against the house of Jacob. God calls on the same persons as in Amo 3:9, namely, the heathen Philistines and the Egyptians to witness with their own eyes Samaria's corruptions above described, so that none may be able to deny the justice of Samaria's punishment [MAURER].

JFB: Amo 3:13 - God of hosts

Having all the powers of heaven and earth at His command, and therefore One calculated to strike terror into the hearts of the guilty whom He threatens.

JFB: Amo 3:14 - That

Rather, "since," or "for." This verse is not, as English Version translates, the thing which the witnesses cited are to "testify" (Amo 3:13), but the reason why God calls on the heathen to witness Samaria's guilt; namely, in order to justify the punishment which He declares He will inflict.

JFB: Amo 3:14 - I will also visit . . . Beth-el

The golden calves which were the source of all "the transgressions of Israel" (1Ki 12:32; 1Ki 13:2; 2Ki 23:15-16), though Israel thought that by them their transgressions were atoned for and God's favor secured.

JFB: Amo 3:14 - horns of the altar

Which used to be sprinkled with the blood of victims. They were horn-like projecting points at the corners of ancient altars. The singular, "altar," refers to the great altar erected by Jeroboam to the calves. The "altars," plural, refer to the lesser ones made in imitation of the great one (2Ch 34:5, compare with 1Ki 13:2; Hos 8:11; Hos 10:1).

JFB: Amo 3:15 - winter . . . summer house

(Jdg 3:20; Jer 36:22). Winter houses of the great were in sheltered positions facing the south to get all possible sunshine, summer houses in forests and on hills, facing the east and north.

JFB: Amo 3:15 - houses of ivory

Having their walls, doors, and ceilings inlaid with ivory. So Ahab's house (1Ki 22:39; Psa 45:8).

Clarke: Amo 3:1 - Against the whole family

Against the whole family - That is, all, both the kingdoms of Israel and Judah. In this all the twelve tribes are included.

Clarke: Amo 3:2 - You only have I known

You only have I known - I have taken no other people to be my own people. I have approved of you, loved you, fed, sustained, and defended you; but because you have forsaken me, have become idolatrous and polluted, therefore will I punish you. And the punishment shall be in proportion to the privileges you have enjoyed, and the grace you have abused.

Clarke: Amo 3:3 - Can two walk together

Can two walk together - While ye loved and served me, I dwelt in you and walked among you. Now ye are become alienated from me, your nature and mine are totally opposite. I am holy, ye are unholy. We are no longer agreed, and can no longer walk together. I can no longer hold communion with you. I must cast you out. The similes in this and the three following verses are all chosen to express the same thing, viz., that no calamities or judgments can fall upon any people but by the express will of God, on account of their iniquities; and that whatever his prophets have foretold, they have done it by direct revelation from their Maker; and that God has the highest and most cogent reason for inflicting the threatened calamities. This correctness of the prophets’ predictions shows that they and I are in communion.

Clarke: Amo 3:4 - Will a lion roar

Will a lion roar - Should I threaten such a judgment without cause?

Clarke: Amo 3:5 - Can a bird fall in a snare

Can a bird fall in a snare - Can ye, as a sinful people, fall into calamities which I have not appointed

Clarke: Amo 3:5 - Shall one take up a snare - and have taken nothing

Shall one take up a snare - and have taken nothing - Will the snare be removed before it has caught the expected prey? - shall I remove my judgments till they are fully accomplished? This is a curious passage, and deserves farther consideration. The original, literally translated, is nearly as follows: "Shall the trap arise from the ground; and catching, shall it not catch?"Here is a plain allusion to such traps as we employ to catch rats, foxes, etc. The jaws of the trap opening backward, press strongly upon a spring so as to keep it down; and a key passing over one jaw, and hooking on a table in the center, the trap continues with expanded jaws, till any thing touch the table, when the key, by the motion of the table, being loosened, the spring recovers all its elastic power, and throws up the jaws of the trap, and their serrated edges either close in each other, or on the prey that has moved the table of the trap. Will then the jaws of such a trap suddenly spring up from the ground, on which before they were lying flat, and catch nothing? Shall they let the prey that was within them escape? Certainly not. So my trap is laid for these offenders; and when it springs up, (and they themselves will soon by their transgressions free the key), shall not the whole family of Israel be inclosed in it? Most certainly they shall. This is a singular and very remarkable passage, and, when properly understood, is beautifully expressive.

Clarke: Amo 3:6 - Shall a trumpet be blown

Shall a trumpet be blown - The sign of alarm and invasion

Clarke: Amo 3:6 - And the people not be afraid?

And the people not be afraid? - Not take the alarm, and provide for their defense and safety

Clarke: Amo 3:6 - Shall there be evil in a city

Shall there be evil in a city - Shall there be any public calamity on the wicked, that is not an effect of my displeasure? The word does not mean moral evil, but punishment for sin; calamities falling on the workers of iniquity. Natural evil is the punishment of moral evil: God sends the former when the latter is persisted in.

Clarke: Amo 3:7 - Surely the Lord God will do nothing

Surely the Lord God will do nothing - In reference to the punishment, correction, or blessing of his people: -

But he revealeth his secret unto his servants the prophets - They are in strict correspondence with him, and he shows them things to come. Such secrets of God are revealed to them, that they may inform the people; that, by repentance and conversion, they may avoid the evil, and, by walking closely with God, secure the continuance of his favor.

Clarke: Amo 3:8 - The lion hath roared

The lion hath roared - God hath sent forth a terrible alarm, Who will not fear? Can any hear such denunciations of Divine wrath and not tremble

Clarke: Amo 3:8 - The Lord God hath spoken

The Lord God hath spoken - And those only who are in communion with him have heard the speech. Who can but prophesy? Who can help proclaiming at large the judgment threatened against the nation

But I think נבא naba , here, is to be taken in its natural and ideal signification, to pray, supplicate, or deprecate vengeance. The Lord hath spoken of punishment - who can help supplicating his mercy, that his judgments may be averted?

Clarke: Amo 3:9 - Publish in the palaces

Publish in the palaces - The housetops or flat roofs were the places from which public declarations were made. See on Isa 21:1 (note), and on Mat 10:27 (note). See whether in those places there be not tumults, oppressions, and rapine sufficient to excite my wrath against them.

Clarke: Amo 3:10 - For they know not to do right

For they know not to do right - So we may naturally say that they who are doing wrong, and to their own prejudice and ruin, must certainly be ignorant of what is right, and what is their own interest. But we say again "There are none so blind as those who will not see."Their eyes, saith the Lord, they have closed.

Clarke: Amo 3:11 - An adversary, round about the land

An adversary, round about the land - Ye shall not be able to escape, wherever ye turn, ye shall meet a foe.

Clarke: Amo 3:12 - As the shepherd taketh out of the mouth of the lion

As the shepherd taketh out of the mouth of the lion - Scarcely any of you shall escape; and those that do shall do so with extreme difficulty, just as a shepherd, of a whole sheep carried away by a lion, can recover no more than two of its legs, or a piece of its ear, just enough to prove by the marks on those parts, that they belonged to a sheep which was his own

Clarke: Amo 3:12 - So shall the children of Israel be taken out

So shall the children of Israel be taken out - Those of them that escape these judgments shall escape with as great difficulty, and be of as little worth, as the two legs and piece of an ear that shall be snatched out of the lion’ s mouth. We know that when the Babylonians carried away the people into Chaldea they left behind only a few, and those the refuse of the land

Clarke: Amo 3:12 - In the corner of a bed

In the corner of a bed - As the corner is the most honorable place in the East, and a couch in the corner of a room is the place of the greatest distinction; so the words in the text may mean, that even the metropolitan cities, which are in the corner - in the most honorable place - of the land, whether Samaria in Israel, or Damascus in Syria, shall not escape these judgments; and if any of the distinguished persons who dwell in them escape, it must be with as great difficulty as the fragments above-mentioned have been recovered from a lion. The passage is obscure. Mr. Harmer has taken great pains to illustrate it; but I fear with but little success. A general sense is all we can arrive at.

Clarke: Amo 3:13 - Hear ye

Hear ye - This is an address to the prophet.

Clarke: Amo 3:14 - In the day that I shall visit

In the day that I shall visit - When Josiah made a reformation in the land he destroyed idolatry, pulled down the temples and altars that had been consecrated to idol worship, and even burnt the bones of the priests of Baal and the golden calves upon their own altars. See 2Ki 23:15, 2Ki 23:16, etc.

Clarke: Amo 3:15 - I will smite the winter house with the summer house

I will smite the winter house with the summer house - I will not only destroy the poor habitations and villages in the country, but I will destroy those of the nobility and gentry as well as the lofty palaces in the fortified cities in which they dwell in the winter season, as those light and elegant seats in which they spend the summer season. Dr. Shaw observes that "the hills and valleys round about Algiers are all over beautified with gardens and country seats, whither the inhabitants of better fashion retire during the heats of the summer season. They are little white houses, shaded with a variety of fruit trees and evergreens, which beside shade and retirement, afford a gay and delightful prospect toward the sea. The gardens are all well stocked with melons, fruits, and pot herbs of all kinds; and (which is chiefly regarded in these hot countries) each of them enjoys a great command of water.

Clarke: Amo 3:15 - And the houses of ivory

And the houses of ivory - Those remarkable for their magnificence and their ornaments, not built of ivory, but in which ivory vessels, ornaments, and inlaying abounded. Thus, then, the winter houses and the summer houses, the great houses and the houses of uncommon splendor, shall all perish. There should be a total desolation in the land. No kind of house should be a refuge, and no kind of habitation should be spared. Ahab had at Samaria a house that was called the ivory house, 1Ki 22:39. This may be particularly referred to in this place. We cannot suppose that a house constructed entirely of ivory can be intended.

Calvin: Amo 3:1 - NO PHRASE

The Prophet wished doubtless by these words to confirm his own authority, for he saw that his doctrine was regarded with contempt: and it is probable that the words recited here were not only once delivered by him, but had been often repeated. We know how great was the pride and confidence of that people: it was therefore needful to beat it down, that they might be habituated to dread and fear, when God reproved them by his Prophets.

It was then the common mode of speaking, when he said, Hear the word which God has spoken concerning your, O children of Israel. He brings forward here the name of God, that they might know that they had not to do with a mortal man, or with a shepherd, such as he was. We then observe here, what I have just referred to, and that is, that the Prophet seeks to strengthen his authority as a teacher, that he might gain more respect among the people. But he adds, concerning the whole family which I brought up out of Egypt It is certain that this discourse was not addressed except to the ten tribes; why, then, does the Prophet speak here so generally? Even because the kingdom of Israel formed the greater portion of the race of Abraham, and on this account they boasted that the adoption continued to be possessed by them. Since, then, they despised the tribe of Judah, and the half-tribe of Benjamin, which was connected with it, and had ever boasted of their great number, the Prophet says here, by way of concession, that they were indeed the blessed seed, the posterity of Abraham; in a word, the elect people, whom God had redeemed from Egypt. Then the Prophet includes not here the kingdom of Judah, but concedes to the Israelites what they boasted, — that they were the elect people, the holy race of Abraham, the very nation which had been miraculously delivered. “Let, then,” he says, “all these boastings be granted, yet God will not, on this account, desist from executing his judgment upon them.”

We now apprehend the design of the Prophet: he first seeks to gain respect for his doctrine, and takes occasion to speak of his own vocation, that he brought nothing of his own, but only discharged faithfully the office committed to him; yea, that he was the organ of the Holy Spirit, and adduced nothing from his own mind, but only spoke what the Lord had commanded him. And then, as the Israelites, relying on their large number, thought that wrong was done them, when they were severely reprehended by the Prophets, and as there was an absurd rivalship between them and the kingdom of Judah, the Prophet concedes to them that for which they were foolishly proud; but, at the same time, he shows that they in vain confided in their number, inasmuch as God summoned them to judgment, though they were the elect people, and the holy seed, and the redeemed nation. These are the main points.

Calvin: Amo 3:2 - NO PHRASE

The Prophet afterwards declares what he had in charge, Only you have I known of all the families of the earth: I will therefore visit you for your iniquities. Many think that he still concedes to the Israelites what they were wont to boast of, — that they were separated from the common class of men, because the Lord had adopted them: but it seems rather to be a reproach cast on them. God then brings forward here his benefits, of which we noticed yesterday a similar instance, that he might enhance the more the sin of the people, in returning the worst recompense to God, by whom they had been so liberally and so kindly treated: “I,” he says, “have loved you only.” It is indeed true, that the Israelites, as we have in other places often observed, gloried in their privileges; but the Prophet seems not to have this in view. God then expostulates with them for being so ungrateful: You only, he says, have I known. It is indeed certain that God’s care is extended to the whole human race, yea even to oxen and asses, and to the very sparrows. Even the young of ravens cry to him, and the smallest bird is fed by him. We hence see that God’s providence extends to all mortal beings; but yet not in an equal degree. God has ever known all men so as to give what is needful to preserve life. God has, therefore, made his sun to rise on all the human race, and has also made the earth to produce food. Then as to the necessaries of life, he performs the office of a Father towards all men. But he has known his chosen people, because he has separated them from other nations, that they might be like his own family. Israel, then, is said to be known, because God favored them alone with a gratuitous adoption, and designed them to be a peculiar people to himself. This is the knowledge of which the Prophet now speaks.

But by saying that they only, רק , rek, had been known, he shows that they had been chosen through God’s singular favor, for there was no difference between the seed of Abraham and other nations, when regarded in themselves, otherwise this exception would have been superfluous. For if there had been any superiority or merit in the people of Israel, this objection might have readily been made, “We have indeed been chosen, but not without cause, for God had respect to our worthiness.” But as they in nothing differed from other nations, and as the condition of all was alike by nature, the Lord upbraids them with this, that he had known them only; as though he said “How has it happened, that ye are my peculiar possession and heritage? Has it been by your merit? Has it been because I was more bound to you than to other nations? Ye cannot allege these things. It has therefore been my gratuitous adoption. Ye are then the more bound to me, and less excusable is your ingratitude for rendering to me so unjust a recompense.” So also Paul says, ‘Who makes thee to differ?’ (1Co 4:7) He wished to show that every excellency in men ought to be ascribed to God. For the same purpose it is said here, you only have I loved and known of all the families of the earth: “What were you? Ye were even the children of Adam, as all other nations; the same has been the beginning of all. There is then no reason for you to say, that I was attached to you by any prepossession; I freely chose you and chose you alone.” All this tends to amplify grace; and ingratitude on their part does hereby appear more evident. For had God spoken these words of his general benefits, the guilt of his chosen people would not have been so great: but when he says that they only had been chosen, when others were passed by, their impiety seemed doubtless more base and wicked in not acknowledging God in their turn, so as to devote themselves wholly to Him, to whom they owed every thing.

And the bounty of God shines forth also in this respect, that he had known the Israelites alone, though there were many other nations. Had God owed any thing to men, he would not have kept it from them; this is certain. But since he repudiated all other nations, it follows, that they were justly rejected, when he made no account of them. Whence then was it that he chose the Israelites? We here see how highly is God’s grace exalted by this comparison of one people with all other nations. And the same thing also appears from these words, of all the families of the earth; as though God had said, “There were many nations in the world, the number of men was very great; but I regarded them all as nothing, that I might take you under my protection; and thus I was content with a small number, when all men were mine; and this I have done through mere favor, for there was nothing in you by which ye excelled others, nor could they allege that they were unjustly rejected. Since then I preferred you of my own will, it is evident that I was under no obligation to you.” We now then understand the design of the Prophet’s words.

He then subjoins, I will therefore visit upon you your iniquities. God declares here, that the Israelites would have to suffer a heavier judgment, because they acknowledged not their obligations to God, but seemed willfully to despise his favor and to scorn him, the author of so many blessings. Since then the Israelites were bound by so many and so singular benefits, and they at the same time were as wicked as other nations the Prophet shows, that they deserved a heavier punishment, and that God’s judgment, such as they deserved, was nigh at hand. This is the substance of the whole. It now follows —

Calvin: Amo 3:3 - NO PHRASE

The Prophet here accumulates similitudes which may, however, be reduced to five particulars. He first shows that he uttered no empty words, but had God’s authority for what he said; and he appeals to him as his witness and approver: this is one thing. Then he shows that God designedly announces the punishment he would inflict on transgressors, that they might in time repent, and that he does not cry out for no reason, as unreflecting men grow angry for nothing, but that he is driven to anger by just causes, and therefore terrifies them by his Prophets. He teaches, thirdly, that nothing happens by chance, that the Israelites might thereby be made to consider more attentively the judgments of God. In the fourth place, he declares that men are extremely stupid, when they are not moved by the threats which they hear proceed from God. He intimates, in the fifth place, that the execution of them was ready to take place, and that when God has denounced anything, his threatenings are not vain, such as those by which children are terrified.

These, then, are the five points, which we shall hereafter notice in their due order. He at the same time confirms what he said at the beginning of the chapter, — that God did not suddenly take vengeance on the Israelites, but called them to repentance, provided they were healable. He had indeed spoken before more distinctly, ‘For three transgressions, and for four, I will not be propitious to them:’ but now he demands attention from the people of Israel, “Hear this ye children of Israel, Will two men walk together, except they agree among themselves?” By these words he teaches, that though God might have immediately and unexpectedly brought punishment on them, he yet spared them and suspended his judgment, until they repented, provided they were not wholly irreclaimable. Amos now then confirms the truth, that God would not punish the Israelites, as he might justly, but would first try whether there was any hope of repentance.

Let us now come to the first similitude; he asks Will two walk together without agreeing? Some forcibly misapply the Prophet’s words, as though the meaning was, that God was constrained to depart from that people, because he saw that they were going astray so perversely after their lusts. The sense, according to these, would be, “Do you wish me to walk with you?” that is “Do you wish that my blessing should dwell among you, that I should show to you, as usual, my paternal love, and bountifully support you? Why then do ye not walk with me, or, why should there not be a mutual consent? Why do ye not respond to me? for I am ready to walk with you.” But this exposition, as ye see, is too strained. There are other two, which are these, — either that the Prophet intimates here that so many of God’s servants did not, as it were with one mouth, threaten the Israelites in vain, — or, that the consent of which he speaks was that of God with his Prophets. This last exposition being rather obscure, requires to be more clearly explained. Some, then, take the sense of this verse to be the following, — “I am not alone in denouncing punishment on you; for God has before warned you by other Prophets; many of them still live; and ye see how well we agree together: we have not conspired after the manner of men, and it has not happened by any agreements that Isaiah and Micah denounce on you what ye hear from my mouth. It is then a hidden accordance, which proceeds from the Holy Spirit.” This sense is not unsuitable.

But there is a third equally befitting, to which I have briefly referred, and that is, that the Prophet here affirms that he speaks by God’s command, as when two agree together, when they follow the same road; as when one meets with a chance companion, he asks him where he goes, and when he answers that he is going to a certain place, he says I am going on the same road with you. Then Amos by this similitude very fitly sets forth the accordance between God and his Prophets; for they did not rashly obtrude themselves so as to announce anything according to their own will, but waited for the call of God, and were fully persuaded that they did not by any chance go astray, but kept the road which the Lord had pointed out. This could not itself have been a sufficiently satisfactory proof of his call; but the Prophet had already entered on his course of teaching; and though nearly the whole people clamored against him, he yet had given no obscure proofs of his call. He does not then here mention the whole evidence, as though he intended to show that he was from the beginning the Prophet of God; but he only confirms, by way of reproof, what his teaching had before sufficiently attested. Hence he asks, Will two walk together except they agree among themselves? as though he said, “Ye are mistaken in judging of me, as though I were alone, and in making no account of God: ye think me to be a shepherd, and this is true; but it ought to be added, that I am sent by God and endued with the gift of prophecy. Since then I speak by God’s Spirit, I do not walk alone; for God goes before, and I am his companion. Know then that whatever I bring forward proceeds not from me, but God is the author of what I teach.”

This seems to be the genuine meaning of the Prophet: by this similitude he affirms that he faithfully discharged his office, for he had not separated himself from God, but was his companion: as when two agree together to travel the same road; so also he shows that he and God were agreed. If, however, the former interpretation be more approved, I will not dispute the point; that is, that the Prophet here confirms his own doctrine by alleging that he was not alone, but had other colleagues; for it was no common confirmation, when it appeared evident that the other Prophets added their testimony to what he taught. As, however, he does not apply this similitude in this way, I know not whether such was his design: I have therefore brought forward what seems to me to be a simpler view.

Calvin: Amo 3:4 - NO PHRASE

The second similitude follows, Will a lion roar in the forest without a prey? Will a lion send forth his voice from his den when he has caught nothing? By this verse he intimates that God does not cry out for nothing by his Prophets; for ungodly men supposed that the air was only made to reverberate by an empty sound, when the Prophets threatened, “These,” they said, “are mere words;” as though indeed they could not find that the necessity of crying arose from themselves, because they had provoked God by their vices. Hence the Prophet, meeting their objection, says, “If lions roar not, except when they have obtained a prey, shall God cry from heaven and send forth his voice as far as the earth, when there is no prey?” The meaning is, that the word of God was very shamefully despised by the Israelites, as though there was no reason for crying, as though God was trifling with them. His word is indeed precious, and is not thrown heedlessly into the air, as if it were a mere refuse; but it is an invaluable seed. Since the Lord cries, it is not, says Amos, without a lawful cause. How so? The lions do not indeed roar without prey; God then does not cry by his Prophets, except for the best reason. It hence follows that the Israelites were hitherto extremely stupid inasmuch as they did not listen with more earnestness and attention to the teaching of the Prophets, as though God had uttered only an empty sound.

Calvin: Amo 3:5 - NO PHRASE

The third similitude now follows, Will a bird fall on the earth, he says, without a fowler? The Prophet means here that nothing happens without being foreseen by God; for as nets are laid for birds, so God ensnares men by his hidden punishments. Unexpectedly indeed calamity comes, and it is commonly ascribed to chance; but the Prophet here reminds us that God stretches his nets, in which men are caught, though they think that chance rules, and observe not the hand of God. They are deceived, he says; for the bird foresees not the ensnaring prepared for him; but yet he falls not on the earth without the fowler: for nets weave not themselves by chance, but they are made by the industry of the man who catches birds. So also calamities do not happen by chance, but proceed from the secret purpose of God. But we must observe, that similitudes ought not to be too strictly applied to the subject in hand. Were one to asks how God could compare himself here to a fowler, as there is craft and artifice employed in catching innocent birds, when nets are laid for them, it would be a frivolous question; for it is evident enough what the Prophet meant, and that the design of his words was to show, that punishments fall on men, and that they are ensnared through the secret purpose of God; for God has long ago foreseen what he will do, though men act heedlessly, as the birds who foresee nothing.

Then it follows in the fourth place, Will the fowler remove his snare before he has made a capture? In this second clause the Prophet intimates that the threatening of God would not be without effect; for he will execute whatever he declares. It is indeed certain, that fowlers often return home empty, and gather their nets though they have taken nothing; but the Prophet, as I have said, in using these similitudes, only states what fowlers usually do, when they are in hope of some prey. As for instance, when one spreads his nets, he will wait, and will not gather his nets until he takes some prey, if so be that a prey should come; he may indeed wait in vain all night. Then as fowlers are not wearied, and wish not to lose their labor after they have spread their nets, so also the Prophet says that God does not in vain proclaim his threatenings to serve as empty bugbears, but that his nets remain until he has taken his prey; which means, that God will really execute what he has threatened by his Prophets. The meaning then is, that God’s word is not ineffectual, but when God declares any thing, it is sure to be accomplished: and hence he reproves the Israelites for receiving so heedlessly and with deaf ears all God’s threatening, as though he was only trifling with them. “It will not be,” he says, “as you expect; for God will take his prey before he takes up his nets.”

Calvin: Amo 3:6 - NO PHRASE

He adds, in the last place, Shall a trumpet sound and the people tremble not? Here he reprehends, as I have said, the torpidity of the people, to whom all threatening were a sport: “When a trumpet sounds,” he says, “all tremble; for it is a signal of danger. All then either fly for aid or stand amazed, when the trumpet sounds. God himself cries, his voice deserves much more attention than the trumpet which fills men’s minds with dread; and yet it is a sound uttered to the deaf. What then does this prove, but that madness possesses the minds of men? Are they not destitute of all judgment and of every power of reason?” We hence see that the Prophet in these words intended to show, that the Israelites were in a manner fascinated by the devil, for they had no thought of evils; and though they knew that God sounded the trumpet and denounced ruin, they yet remained heedless, and were no more moved than if all things were in a quiet state. What remains I cannot now finish.

Calvin: Amo 3:7 - NO PHRASE

But he had before spoken of the sound of the trumpet; for every excuse was thereby taken away from the Israelites, as God had not only recalled them to the right way by his scourges but also preceded these by his word: and he shows how justly he was displeased with them; hence the Prophet adds another sentence, For the Lord Jehovah will do nothing without revealing his secret to his servants, the Prophets. The Prophet declares in this verse, that God dealt not with the Israelites as with heathen nations; for God punished other people without warning them by his word; he summoned to judgment neither the Idumeans, nor the Ammonites, nor the Egyptians, but executed his vengeance, though he never addressed them. Different was his dealing with the Israelites; for God not only brought on them such punishment as they deserved, but he preceded it by His word, and showed beforehand what evil was nigh them, that they might anticipate it; he indeed gave them time to repent, and was ready to pardon them, had they been capable of being restored. Now then the Prophet aggravates the guilt of the people, because they had not only been chastised by the Lord, but they might, if they chose, have turned aside their punishment; instead of doing so they hardened themselves in their wickedness.

God then will do nothing without revealing his secret to his servants, the Prophets. This ought to be confined to that people, and it ought also to be confined to the punishments of which the Prophet speaks. It is certain that God executes many judgments which are hid both from men and angels; and Amos did not intend to impose a necessity on God, as if he was not free to do any thing without previously revealing it; such was not the Prophet’s design; but his object was simply to condemn the Israelites for their irreclaimable perverseness and obstinacy, that, having been warned, they did not seriously think of repenting, but despised all God’s threatening, and even scorned them. God then will do nothing, that is, “God will not treat you in an ordinary way, as he does with other nations, whom he chastises without speaking to them. They, for the most part, understand not what is done; but God in a paternal manner kindly reminds you of your sins, shows why he resolves to chastise you and forewarns you, that you may have time to seek and ask forgiveness.”

God therefore reveals his secret to his Prophets; that is, “He does not suddenly or unexpectedly punish you, as he might do, and as ye see that he does with respect to others; but he proclaims what he will do, and sends his messengers, as though they were heralds sent to denounce war on you; and at the same time they open a way for reconciliation, provided ye are not wholly past recovery, and perverse in your wickedness. Ye are then doubly inexcusable, if God can do nothing by his word and by the punishment which he afterwards subjoins to his word.” We now comprehend the object of the Prophet. Then foolish is the question, at least unreasonable, “Does God here bind himself by a certain law, that he will do nothing, but what he previously reveals to his Prophets?” For Amos means not this, but only affirms that it was the common method which the Lord adopted in chastising that people. It is certain, that the Prophets did not know many things; for God distributed his Spirit to them by measure: all things then were not revealed to the Prophets. But Amos here only intimates that God did not deal with his chosen people as he did with heathen nations; for these often found God unexpectedly displeased with them, and had no time to reflect, that they might repent. Much more kindly and mercifully has God acted, says Amos, with that people; for God was unwilling suddenly to overwhelm or to surprise them, but has warned them by his Prophets. We see how widely this doctrine opens; but it is enough to understand the Prophet’s design, and to know the purpose to which his discourse ought to be applied.

God then will do nothing without revealing first his secret to the Prophets. He calls it a secret, because men are perplexed when God executes vengeance on them, and stand amazed: but when they are in time warned, then what God designs becomes evident to them, and they know the cause and the source of punishment. Thus then the secret is revealed which was hid from miserable men: and the guilt of the people is doubled, when, after these threatening, they do not repent.

Calvin: Amo 3:8 - NO PHRASE

It now follows, The lion roars who would not fear? The Lord Jehovah speaks, who would not prophesy? In this verse the Prophet reproved the Israelites for their usual contentions with the Prophets when their sins were sharply reprehended. Thus indeed are men wont to do; they consider not that Prophets are sent from above, and that there is a charge committed to them. Hence, when Prophets are severe in their words, the world clamors and wrangles: “What do these men intend? Why do they urge us so much? Why do they not allow us to rest quietly? for they provoke against us the wrath of God.” Whenever then men are roused, they immediately menace God’s Prophets with strife and contention, and regard not threatening as coming from God himself. This vice the Prophet now condemns: The lion roars, he says, who would not fear? God speaks, who would not prophesy? “Ye think that I am your adversary; but ye can gain nothing by quarreling with me: were I silent, the voice of God would of itself be formidable enough. The evil then proceeds not from my mouth, but from God’s command; for I am constrained, willing or unwilling, to obey God: he has chosen me to be a Prophet, and has showed what he intends that I should proclaim. What can I do, he says? I am not at liberty to invent revelations; but I faithfully bring forth to you what has been delivered to me by the Lord. How great then is your madness, that ye contend with me, and consider not that your strife and contention is with God himself?” We now see what the Prophet meant, and also understand, why he adduced the four similitudes, of which we have already spoken. I now proceed with the remaining context.

Calvin: Amo 3:9 - Publish,

Amos begins here to set judges over the Israelites; for they would not patiently submit to God’s judgment: and he constitutes and sets over them as judges the Egyptians and Idumeans. This prophecy no doubt increasingly exasperated the minds of the people, who were already very refractory and rebellious; but yet this was necessary. God, indeed, had cited them to his tribunal, as long as a hope of reconciliation remained: when they became angry on account of God’s threatening, clamored against his servants, yea, and obstinately disputed, as though they were guilty of no fault, what remained, but that God should constitute judges over them, whom the Prophet names, even the Egyptians and Idumeans? “Ye cannot bear my judgment; unbelievers, who are already condemned, shall pronounce sentence upon you. I am indeed your legitimate judge; but as ye have repudiated me, I will prove to you how true my judgment is; I will be silent, the Egyptians shall speak.” And who were these Egyptians? Even those who were equally guilty with the Israelites, and labored under the same charges, or were at least not far from deserving a similar punishment; and yet God would compel the Israelites to hear the sentence that was to be pronounced on them by the Egyptians and Idumeans. We know how proudly the Israelites gloried in their primogeniture; but the Lord here exposes to scorn this arrogance, because they made such bad use of his benefits. We now then perceive the Prophet’s intention.

Publish, he says, in the palaces of Ashdod, in the palaces of the land of Egypt, and say — what? “Assemble on the mountains of Samaria.” He would have the Egyptians and the Idumeans to meet together, and the mountains of Samaria to be as it were the theater, though the idea of a tribunal is more suitable to the similitude that is used. It was then, as though the Egyptians and Idumeans were to be seated on an elevated place; and God were to set before them the oppressions, the robberies and iniquitous pillages, which prevailed in the kingdom of Israel. Assemble then on the mountains of Samaria. The Prophet alludes to the situation of the country: for though Samaria was situated on a plain, ²² there were yet mountains around it; and they thought themselves hid there, and were as wine settled on its lees. God says now, “Let the Egyptians and Idumeans meet and view the scene; I will allot them a place, from which they can see how greatly all kinds of iniquity prevail in the kingdom of Israel. They indeed dwell in their plain, and think themselves sufficiently defended by the mountains around; but from these mountains even the very blind will be able to see how abominable and shameful is their condition.”

Let them come and see, he says, the oppressions in the midst of her. The word he uses is מהומת , meumet, tumults; but he means oppressions, committed without any regard to reason or justice, when all things are done with glamour and violence. “Let them see then the oppressions, let them see the distresses.” He speaks of their deeds; he afterwards mentions the persons; but the Prophet means the same thing, though he uses different forms of expression, that is, that the kingdom of Israel was filled with many crimes; for plunder of every kind prevailed there and men kept within no bounds of moderation, but by tumult and clamor pillaged the poor and the miserable. It now follows —

Calvin: Amo 3:10 - NO PHRASE

In this verse he confirms what I have already said of oppressions: he says that they despised every thing right. But not to know this lessens not their guilt, as though they ignorantly offended; but the Prophet means, on the contrary, that they had cast away far from them everything that was just and allowed themselves all liberty in sinning, without any discrimination, without any shame; as though he said, “They are brute animals, who are void of all judgments of all reason, and of all shame; for they seek not to have a light understanding any more.” here then he accuses the Israelites of wilful blindness; for they hardened themselves in every evil, and extinguished all judgments shame and reasons so that they no longer distinguished between what was just and unjust: and he mentions one thing in particular — that they accumulated much wealth by plunder and robbery. The Israelites were no doubt guilty of many other crimes; but by stating a part for the whole, he mentions one thing which includes other things, and intimates, that the people were wholly given to all kinds of crimes, and that as they had cast aside every shame, obliterated every distinction, and repudiated every regard for justice, they abandoned themselves to every kind of wickedness. This, is the import of the Prophet’s words.

But our Prophet points out here the gross sins of the Israelites, because he had previously constituted the blind as their judges. Hence it was the same as though he had said, “Though the Egyptians and the Idumeans are void of light, yet your iniquity is so palpable, that they will be able to perceive it. There is indeed no necessity of any subtle disputation, since plunders and pillages are carried on with so much violence, since no moderation or equity is any longer observed, and no shame exists; but men rush headlong with blind impetuosity into every kind of evil; so that the very blind, though without eyes, can know what your state is. Then the Egyptians and Idumeans will perceive your vices, when located on the neighboring mountains.” This is the meaning. It now follows —

Calvin: Amo 3:11 - NO PHRASE

The Prophet here announces the punishment God would inflict on the Israelites. An enemy, he says, and indeed one around you, etc. Some think צר , tsar, to be a verb in the imperative mood; but this cannot be maintained. But Amos, here declares that an enemy was near the Israelites, who would besiege them on every side. The ungodly are ever wont to seek escapes, and if they see the smallest hole, they think that they can escape. Strange is the presumption of men with regard to God: when they see themselves hemmed in, they are really frightened, yea, they become wholly disheartened; but yet they seek subterfuges on the right hand and on the left, and never submit to God except when constrained. This is the reason why the Prophet now says, that an enemy was near, and indeed around them; as though he said, “You have no reason to think that there is any way of escape open to you; for God has hemmed you in on every side; there is therefore a siege which so confines you, that you in vain hope to escape.” An enemy, he says, is indeed around — around the whole land, who will take away from thee thy strength. Here the Prophet removes from the Israelites their vain confidence; for they could not think of God’s vengeance, while looking on their own power. They indeed thought that they had sufficient protection in their own large number, riches, and arms, as men are wont to set up against God what proceeds from himself, as though creatures could do anything against him, and as though God could not take away, when he pleases, what he has given: and yet such is the blindness of men. Hence the Prophet says, that all the wealth and all the strength in which the Israelites excelled would be useless, inasmuch as an enemy, he says, armed by God, shall take from thee thy strength; and thy palaces shall be plundered.

Calvin: Amo 3:12 - NO PHRASE

In the next verse he leaves some hope, though this is not avowedly done. For when he says that some would be saved, as when a shepherd snatches from the jaws of a lion the ear of a sheep or two legs, it is not the Prophet’s design to mitigate the severe judgment of which he had before spoken; but shows, on the contrary, that when any should be saved, it would not be because the people would defend themselves, or were able to resist; but that it would be as when a trembling shepherd snatches some small portion of a spoil from the lion’s mouth. We must bear in mind what I have just said of the proud confidence of the people; for the Israelites thought that they were safe enough from danger; and therefore despised all threatenings. But what does Amos say? “Think not,” he says, “that there will be any defense for you, for your enemies will be like lions, and there will be no more strength in you to resist them than in sheep when not only wolves but lions, seize them and take them as their prey.” When any thing is then saved, it is as it were by a miracle; the shepherd may perhaps take a part of the ear or two legs from the lion’s mouth when he is satisfied. The shepherd dares not to contend with the lion; he always runs away from him, but the lion will have his prey and devour it at his pleasure; when he leaves a part of the ear or two legs, the shepherd will then seize on them, and say, “See, how many sheep have been devoured by lions:” and these will be the proof’s of his loss. So now the Prophet says, “The Lord will expose you as a prey to your enemies, and their rapacity will not be less dreaded by you than that of a lion: in vain then ye think yourselves defended by your forces; for what is a sheep to a lion? But if any part of you should remain, it will be like an ear or a leg: and still more, — as when a lion devours a sheep, and leaves nothing after having taken his prey until he is satisfied, so shall it happen to you”.

They are then mistaken who think that the preceding commination is here designedly mitigated; for the Prophet does not do this, but continues the same subject, and shows that the whole people would become a prey, that their enemies would be like lions, and that they would have no strength to resist. Some hope, I indeed allow, is here given to the people; for, as it has been before seen, God intended that there should ever be some remnant as a seed among that chosen people. This, I admit, is true: but we must yet regard what the Prophet treats of; and what he had in view. He then did not intend here expressly to console the Israelites; though incidentally he says, that some would remain, yet his object was to show that the whole kingdom was now given up as a prey to lions, and that nothing would be saved except a very small portion, as when a shepherd carries away an ear when the wolves and lions had been satiated. ²³ It follows —

Calvin: Amo 3:14 - NO PHRASE

Amos, I have no doubt, added this passage, to show that the superstitions, in which he knew the Israelites falsely trusted, would be so far from being of any help to them, that they would, on the contrary, lead them to ruin, because the people were by them provoking God’s wrath the more against themselves. When the Israelites heard that God was offended with them, they looked on their sacrifices and other superstitions, as their shield and cover: for thus do hypocrites mock God. But we know that the sacrifices offered at Bethel were mere profanations; for the whole worship was spurious. God had indeed chosen to himself a place where he designed sacrifices to be offered. The Israelites built a temple without any command, nay, against the manifest prohibition of God. Since then they had thus violated and corrupted the whole worship of God, strange was their madness to dare to obtrude on God their superstitions, as though they could thus pacify his displeasure! The Prophet then rebukes now this stupidity and says, In the day when God shall visit the sins of Israel, he will inflict punishment on the altars of Bethel By the sins, which the Prophet mentions, he means plunder, unjust exactions, robbery, and similar crimes; for there prevailed then, as we have seen, among the people, an unbridled cruelty, avarice, and perfidiousness.

Hence he says now, When God shall visit the sins of Israel; that is, when he shall punish avarice, pride, and cruelty; when he shall execute vengeance on pillages and robberies, he shall then visit also the altars of Bethel. The Israelites thought that God would be propitious to them while they sacrificed though they were wholly abandoned in their lives: they indeed thought that every uncleanness was purified by their expiations; and they thought that God was satisfied while they performed an external worship. Hence, when they offered sacrifices, they imagined that they thus made a compact with God, and presented such a compensation, that he dared not to punish their sins. Their own fancy greatly deceives them,” says Amos. For, as we know, this was, at the same time, their principal sin, — that they rashly dared to change the worship of God, that they dared to build a temple without his command; in short, that they had violated the whole law. God then will begin with superstitions in executing judgment for the sins of the people. We now then understand the Prophet’s design in saying, that God would visit the altars of Bethel when inflicting punishment on the sins of Israel.

But as it was difficult to produce conviction on this subject, the Prophet here invites attention, Hear ye, and testify, he says, in the house of Jacob. Having bidden them to hear, he introduces God as the speaker: for the Israelites, as we know they were wont to do, might have pretended that Amos had, without authority, threatened such a punishment. “Nothing is mine,” he says. We then see the design of this address, when he says, Hear: he shows God to be the author of this prophecy, and that nothing was his own but the ministration. Hear ye, then, and testify in the house of Jacob By the word testify, he seals his prophecy that it might have more weight, that they might not think that it was a mere mockery, but might know that God was dealing seriously with them, Then testify ye in the house of Jacob. And for the same purpose are the titles which he ascribes to God, The Lord Jehovah, he says, the God of hosts He might have used only one word, “Thus saith Jehovah,” as the prophets mostly do; but he ascribes dominion to him, and he also brings before them his power, — for what end? To strike the Israelites with terror, that vain flatteries might no longer, as heretofore, take possession of them; but that they might understand, that so far were they from doing anything towards pacifying God’s wrath by their superstitions, that they thereby the more provoked him.

Calvin: Amo 3:15 - NO PHRASE

Amos shows again that in vain the great people trusted in their wealth and fortified places; for these could not hinder God from drawing them forth to punishment. As then abundance blinds men, and as they imagine themselves to be as it were inaccessible, especially when dwelling in great palaces, the Prophet here declares, that these houses would be no impediment to prevent God’s vengeance to break through; I will then destroy the winter-house together with the summer-house. Amos no doubt intended by this paraphrase to designate the palaces. The poor deem it enough to have a cottage both for winter and summer; for they change not the parts of their buildings, so as to inhabit the hotter in winter, and to refresh themselves in the colder during summer: no such advantage is possessed by the poor, for they are content with the same dwelling through life. But as the rich sought warmth in winter, and had their summer compartments, the Prophet says, that their large and magnificent buildings would be no protection to the rich, for God’s vengeance would penetrate through them; I will destroy then the winter with the summer house

And then he says, Fail shall the houses of ivory. We now see more clearly that the Prophet speaks here against the rich and the wealthy, who inhabited splendid and magnificent palaces. Perish then shall the houses of ivory and fail shall the great houses; some say, many houses, but improperly; for the Prophet continues the same idea; and as he had before mentioned houses of ivory so he now calls them great houses; for they were not only built for use and convenience, like common and plebeian houses, but also for show and display; for the rich, we know, are ever lavish and profuse, not only in their table and dress, but also in their palaces. This is the meaning. Now follows —

Defender: Amo 3:1 - against the whole family

This expression indicates that Amos, while prophesying explicitly toward the ten-tribe northern kingdom of Israel, was also including all the tribes."

Defender: Amo 3:2 - families of the earth

The expression "all the families of the earth" indicates that God's dealings are with families or tribes, not races. Neither the term nor concept of race is found in Scripture. The original division was by "the families of the sons of Noah" (Gen 10:32), evidently as enumerated in the "Table of Nations" (Genesis 10). These were also distinguished by their "tongues," after the confusion of tongues at Babel (Gen 10:5, Gen 10:20, Gen 10:31)."

Defender: Amo 3:3 - two walk together

This timeless principle would caution us against any attempted union of believers and unbelievers (2Co 6:14-18)."

Defender: Amo 3:7 - his secret

The Lord will not bring judgment upon His people without first warning them through His prophets, such as Amos. In our present day, on the other hand, God has spoken with finality through His Son (Heb 1:1-3) and His written Word (Rev 22:18, Rev 22:19), so there is no further need of new revelation. All that is needed is for His teachers to teach and proclaim His Word as already revealed."

TSK: Amo 3:1 - Hear // against // which

Hear : 2Ch 20:15; Isa 46:3, Isa 48:12; Hos 4:1, Hos 5:1; Mic 3:1; Rev 2:29

against : Jer 8:3, Jer 31:1, Jer 33:24-26; Eze 37:16, Eze 37:17

which : Amo 2:10

TSK: Amo 3:2 - only // all // therefore // punish

only : Exo 19:5, Exo 19:6; Deu 7:6, Deu 10:15, Deu 26:18, Deu 32:9; Psa 147:19; Isa 63:19

all : Gen 10:32; Jer 1:15, Jer 10:25; Nah 3:4; Zec 14:17, Zec 14:18; Act 17:26

therefore : Eze 9:6, Eze 20:36-38; Dan 9:12; Mat 11:20-24; Luk 12:47, Luk 12:48; Rom 2:9; 1Pe 4:17

punish : Heb. visit upon, Jer 9:25, Jer 11:22, Jer 13:21 *marg. Hos 2:13, Hos 8:13, Hos 9:9

TSK: Amo 3:3

Gen 5:22, Gen 6:9, Gen 17:1; 2Co 6:14-16

TSK: Amo 3:4 - a lion // cry

a lion : Amo 3:8, Amo 1:2; Psa 104:21; Hos 11:10

cry : Heb. give forth his voice

TSK: Amo 3:5

Ecc 9:12; Jer 31:28; Dan 9:14

TSK: Amo 3:6 - a trumpet // and the people // be afraid // shall there // the Lord hath not done it

a trumpet : Jer 4:5, Jer 6:1; Eze 33:3; Hos 5:8; Zep 1:16

and the people : Jer 5:22, Jer 10:7; 2Co 5:11

be afraid : or, run together

shall there : That is, Shall there be any evil, or calamity (not moral evil), inflicted on a wicked city, which does not proceed from me, as the effect of my wrath? These animated interrogatives were intended to convince the people that they had cause for alarm, as their monstrous iniquities called down the vengeance of God to punish them with these calamities. Gen 50:20; Isa 14:24-27, Isa 45:7; Act 2:23, Act 4:28

the Lord hath not done it : or, and shall not the Lord do somewhat

TSK: Amo 3:7 - but

but : Gen 6:13, Gen 18:17; 1Ki 22:19-23; 2Ki 3:17-20, 2Ki 6:12, 2Ki 22:13, 2Ki 22:20; Psa 25:14; Dan 9:22-27, Dan 10:21, Dan 11:2; Joh 15:15; Rev 1:1, Rev 1:19, Rev 4:1; Rev. 6:1-20:15

TSK: Amo 3:8 - lion // who can

lion : Amo 3:4, Amo 1:2; Rev 5:5

who can : Amo 2:12, Amo 7:12-17; Job 32:18, Job 32:19; Jer 20:9; Act 4:20, Act 5:20,Act 5:29; 1Co 9:16

TSK: Amo 3:9 - Publish // Ashdod // the mountains // and behold // oppressed

Publish : 2Sa 1:20; Jer 2:10,Jer 2:11, Jer 31:7-9, Jer 46:14, Jer 50:2

Ashdod : Amo 1:8; 1Sa 5:1

the mountains : Amo 4:1, Amo 6:1; Jer 31:5; Eze 36:8, Eze 37:22

and behold : Deu 29:24-28; Jer 22:8, Jer 22:9

oppressed : or, oppressions, Amo 4:1, Amo 8:6

TSK: Amo 3:10 - they // who // robbery

they : Psa 14:4; Jer 4:22, Jer 5:4; 2Pe 3:5

who : Hab 2:8-11; Zep 1:9; Zec 5:3, Zec 5:4; Jam 5:3, Jam 5:4

robbery : or, spoil

TSK: Amo 3:11 - and thy

An, Amo 6:14; 2Ki 15:19, 2Ki 15:29, 2Ki 17:3-6, 2Ki 18:9-11; Isa 7:17-25, Isa 8:7, Isa 8:8, Isa 10:5, Isa 10:6, Isa 10:9-11; Hos 11:5, Hos 11:6

and thy : Amo 3:10,Amo 3:15, Amo 2:5, Amo 6:8; 2Ch 36:19

TSK: Amo 3:12 - As the // taketh // so shall // in Damascus in a couch

As the : 1Sa 17:34-37; Isa 31:4

taketh : Heb. delivereth

so shall : Amo 9:2, Amo 9:3; 1Ki 20:30, 1Ki 22:25; Isa 8:4, Isa 17:1-4; Rom 11:4, Rom 11:5

in Damascus in a couch : or, on the bed’ s feet, 1Ki 20:34; 2Ki 16:9

TSK: Amo 3:13 - and testify // the Lord

and testify : Deu 8:19, Deu 30:18, Deu 30:19; 2Ki 17:13, 2Ki 17:15; 2Ch 24:19; Act 2:40, Act 18:5, Act 18:6, Act 20:21; Eph 4:17; 1Th 4:6

the Lord : Amo 5:27; Jos 22:22; Isa 1:24

TSK: Amo 3:14 - in the // visit the transgressions of Israel upon him // I will

in the : Exo 32:34

visit the transgressions of Israel upon him : or, punish Israel for his transgressions

I will : Amo 9:1; 1Ki 13:2-5; 2Ki 23:15; 2Ch 31:1, 2Ch 34:6, 2Ch 34:7; Hos 10:5-8, Hos 10:14, Hos 10:15; Mic 1:6, Mic 1:7

TSK: Amo 3:15 - the winter // the summer // the houses // the great

the winter : Jer 36:22

the summer : Jdg 3:20

the houses : 1Ki 22:39

the great : Amo 3:11, Amo 6:11; Isa 5:9

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Amo 3:1 - Hear // This word // The Lord hath spoken // O children of Israel // Against the whole family // Brought up from the land of Egypt

Hear with ear and mind, consider it well, for this is to hear indeed.

This word which is spoken, and the thing decreed too, of God.

The Lord hath spoken the Lord, who did show you greatest kindness, and whom you have repaid with greatest ingratitude, the everlasting God, who changeth not, hath determined and declared his determinate purpose; against you; or to, or concerning; for if menaces are words against them, yet advice, exhortations, and promises are to, and concerning, those to whom they are spoken.

O children of Israel subjects of Jeroboam the Second, now king of the ten tribes.

Against the whole family: and let the two tribes consider too how far they are concerned in the prophet’ s reproving for sin, calling to repent of sin, and threatening it they do not repent.

Brought up from the land of Egypt: see Amo 2:10 .

Poole: Amo 3:2 - You only have I known // Therefore // I will punish you

You only have I known chosen, made near to myself adopted to be my peculiar ones, to be sons and daughters to me; to you only have I revealed my whole will, and given you my law for your rule and direction, and my promises for your encouragement, and required you to have no other gods before me. Of all the families of the earth: this possibly may intimate God’ s choosing them when they were but a small family, as in Abraham’ s day, and when other families were as considerable as that of Abraham was; the growth of which into a mighty nation was from the favour and blessing of God, performing his promises to their forefathers; and this will aggravate their apostacy from God, which in the next words he threatens to punish.

Therefore: here is an elliptic speech, for God doth not punish his peculiar people because they are so near and dear to him, but for that, being so, they had forgotten their duty and obligations to God, and had abused all these his mercies.

I will punish you my hand shall punish certainly, whoever are the means, and whatever is the manner, of which you shall hear more, but I will certainly visit for it. For all your iniquities; all your idolatries, and sins against the precepts of the first table, and all your injustices, and sins against the second table; all your desertings of the law of piety and justice; none of their works shall ever be forgotten, Amo 8:7 .

Poole: Amo 3:3

Here the prophet threatens this people that God would begin his visitations and their punishments in his forsaking them, and doth by this interrogatory endeavour to convince them that they could not with any reason expect better from him; it could not be they should long have God’ s presence with them, or that he should walk among them and bless them, while they walk so contrary to him; they could not in reason hope that there should be any friendly commerce where was so little agreement and friendship; a retaliation they must expect from the Lord; he will forsake them who have forsaken him.

Poole: Amo 3:4

In this verse, by a double similitude, Amos certifieth the Jews of near and inevitable punishment; first, by similitude of a lion roaring at sight of his prey, which seldom escapes when the lion roareth against it. The lion usually is so nigh to his prey when he roareth, that he leapeth on it presently, and teareth it: so here God would have sinning Israel know that their sins had provoked him to wrath, and that his judgments were near at hand. Nay, nearer yet; like a prey dragged by the old lion into the den for the young lions to feed on, so was their case, their enemies the Assyrians should as certainly devour them as the young lions in the den do devour the prey which is brought to them. If the departure of God from them affect them not, perhaps the fierceness of lion-like enemies may affect them.

Poole: Amo 3:5 - A bird // Fall in a snare // Shall one take up a snare, and have taken nothing at all?

A bird a sparrow properly, one kind put for all sorts.

Fall in a snare: these are taken by nets spread on the earth for that end, and these nets are watched by the fowler, attending till the birds are within the shrape, then he draws the net over them: so here, For your sins, O Israel, God will spread his net, he will as a watchful fowler attend and keep his eye upon you, and cast the net over you.

Shall one take up a snare, and have taken nothing at all? flatter not yourselves as if you should finally escape because you have so long been safe and prosperous; though the fowler doth long wait, he will not take up the snare before all the prey, or some of it at least, be taken in it: so the Lord, against whom you have sinned, and who hath spread his net for you, will certainly let it lie till you are taken in it.

Poole: Amo 3:6 - Shall a trumpet be blown // and the people not be afraid // Shall there be evil

Shall a trumpet be blown when an alarm is sounded, by which notice is given of danger approaching, of an enemy invading the land, in the city, any city, but particularly in a frontier city, in which were watchmen on the walls and towers to give notice of an enemy, Isa 52:8 Eze 3:17 33:7 ,

and the people not be afraid affected with the danger, to weigh how great it is, how near it is; whether it be best to prepare to resist it, or to flee from it? Such-like affections doth the alarm of war work in the minds of men ordinarily, and there is good reason for it: but though God hath sounded the alarm, yet brutish, stupid, and sinful Israel fear not, neither consult what is the best course to prevent the danger.

Shall there be evil of affliction and sorrow, such as plague, famine, &c., in a city, or any where else, and the Lord, the eternal, holy, and righteous Governor of all in heaven and on earth, hath not done it, either immediately by his own hand, or mediately by the hands of those he employs? the evil of punishment he will execute and bring upon Israel; he will by the hands of the Assyrians in due time execute it.

Poole: Amo 3:7 - Surely // but he revealeth // His secret // Unto his servants // The prophets

Surely since that, or, forasmuch as, the Lord God will do nothing; usually the Lord doth no great tiring for or against his people, neither brings great judgments upon them for sin, nor bestows great good upon them for their encouragement to duty,

but he revealeth but he foretelleth the one and the other by his prophets to his people, that they may by repentance prevent the evil threatened, and by constancy in obedience attain the good promised.

His secret his purpose and determinate counsel, which would never be known aforehand if he did not reveal it.

Unto his servants who fear the Lord, and do his will in the midst of worst of times; they are holy men of God to whom the Lord revealeth his will.

The prophets by office called of God to this, and by gifts fitted for this, and by extraordinary assistance carried through this work.

Poole: Amo 3:8 - The lion hath roared // Who will not fear? // The Lord God hath spoken

The lion hath roared God hath threatened; and, as a lion roareth when near his prey, so God hath terribly threatened what is near to be done. Amos lived and prophesied in Jeroboam’ s time, about A.M. 3150, and these threatened judgments began to come upon Israel when the conspiracies and usurpations of Shallum, Menahem, &c. filled all with blood and confusions, about A.M. 3177.

Who will not fear? what wise man, who that is solicitous for his own good and safety, or that hath any affections for the good of others, will do less than reverence and fear, and prevent by a speedy repentance?

The Lord God hath spoken: this is plainly what was before figuratively set forth, God had spoken to his prophets but dreadful things against Israel. Who can but prophesy? they dare not conceal them, Amos cannot but speak what he had heard, Jer 1:17 Act 4:19 5:25 .

Poole: Amo 3:9 - Publish // In the palaces at Ashdod // And in the palaces in the land of Egypt // Assemble yourselves // Upon the mountains of Samaria // Behold // The great tumults // The oppressed // In the midst thereof

Publish you prophets whom I have sent to threaten the sins of my people Israel, now invite strangers to come and observe what just cause I have to do what I threaten.

In the palaces at Ashdod one of the principal cities of the Philistines, Amo 1:8 Zep 2:4 ; let those that are in the court at Ashdod, and have a mind to travel a while out of their own land, let them know what strange sights they may see in their neighbour land.

And in the palaces in the land of Egypt let the young noblemen of Egypt come too, yea, let as many as will come.

Assemble yourselves by an appointment (if it may be) let them meet together, and make their observations, and then judge between their doings and their sufferings, my judgments and the causes of them.

Upon the mountains of Samaria either the whole kingdom of Samaria or the ten tribes, or else it may denote the great men and cities of Samaria; let Egyptians and Philistines in their travels up and down over the kingdom of Israel associate themselves with the great men, and converse in the cities.

Behold take an exact view of all done by them and in them.

The great tumults the seditious counsels and rebellious conspiracies, begun amongst them on the death of Jeroboam the Second, and continued one after another for many years, like madmen, bent on ruining one another, to the undoing of all: besides all former violences of Baasha, Zimri, Omri, and Jehu, who took the kingdom out of the hands of their masters; those of Shallum, Menahem, Pekah, and Hoshea, acted in the times Amos pointeth at.

The oppressed multitudes of oppressed ones in those times, when the usurpers took it to be their interest to crush all they feared or suspected.

In the midst thereof Samaria, the chief city of the kingdom, and in other cities; yea, rather through the whole kingdom of Samaria.

Poole: Amo 3:10 - For they know not // To do right // Store up // Violence // Robbery // In their palaces

For they know not those who oppress others do it as unlearned lawyers and judges do, they are shamefully ignorant of the law of God.

To do right what is equal between man and man they will not consider, nor do they care whether it be done or not.

Store up as men lay up wealth in their treasures, they fill their houses.

Violence perverting judgment, first condemning the innocent, next seizing all as forfeited by law; so they did, no doubt, in those times of rebellion and usurpations; sequestrations and decimations, &c. were then too.

Robbery the true name of all their proceedings, however palliated.

In their palaces: this intimates to us that the greatest among them were chief actors herein; see Zep 1:9 ; but as they stored up violence, they also treasured up misery and desolation too, as the Hebrew elegantly imports.

Poole: Amo 3:11 - Therefore // An adversary // He shall bring down thy strength from thee // Thy palaces shall be spoiled

Therefore because of all the violence and rapine, with other crying sins, multiplied against God in the midst of them.

An adversary the Assyrian with united forces, shall be even round about the land, on all sides shall beset thee; the whole land shall be but as one besieged city, out of which none, or so few as next to none, shall escape.

He shall bring down thy strength from thee lay low all thy fortresses, break all thy power, kill thy valiant men, destroy thy armies, and by force take thy strong holds.

Thy palaces shall be spoiled where thou laidst up thy spoils gotten by violence and oppression, there thy enemy shall find them, and take them away as lawful plunder; and when thy riches are carried out, they shall burn the palaces themselves too.

Poole: Amo 3:12 - As the shepherd taketh out of the mouth // The lion // Two legs // or a piece of an ear // So shall the children of Israel // be taken out that dwell in Samaria // In the corner of a bed // In Damascus // In a couch

In brief, this verse foretells how few and with what difficulty they shall escape who are not swallowed up of the approaching judgments, and it is elegantly expressed in the following similitude.

As the shepherd taketh out of the mouth as the shepherd doth hardly rescue a small part of a sheep or lamb, when the lion hath seized and torn it.

The lion the fiercest, strongest, and boldest creature, not a bear or wolf.

Two legs which are parts the ravening lion less regardeth and last eateth;

or a piece of an ear less considerable than the legs.

So shall the children of Israel some of the children of Israel, or some of the ten tribes, but the poorer, meaner, and more worthless of them,

be taken out that dwell in Samaria shall escape when Samaria is taken.

In the corner of a bed lying in some dark corner, and on a piece of a bed, as the poor do in most places.

In Damascus the chiefest city of Syria, taken by Tiglath-pileser much about the time when he wasted Israel in aid of Ahaz against Rezin and Pekah.

In a couch some few of the poorer among them also shall escape, pitied by the enemy when he findeth them weakly and sick upon their couch.

Poole: Amo 3:13 - Hear ye // Testify // Saith the Lord God // The God of hosts

Hear ye prophets.

Testify publicly declare and witness, make what proof you can of this thing, in the house of Jacob; to the ten tribes, as first and most nearly concerned herein, and to the two tribes also, who, as guilty of many and great sins, so are in danger of many and great judgments, and these hastening on them.

Saith the Lord God assure them the message comes from the Lord God.

The God of hosts who is Lord of all, and hath all power in his hand; when he commands, all the hosts of creatures attend to execute his commands, so that what he threateneth he will surely execute.

Poole: Amo 3:14 - In the day // Visit the transgressions of Israel upon him // The altars // Beth-el // The horns of the altar // Shall be cut off // and fall to the ground

In the day in the appointed time, and within compass of a little time too; God will in his set time make quick work with them.

Visit the transgressions of Israel upon him the many and great transgressions of the ten tribes, these God will, as he hath foretold by his prophets, severely punish, and in particular their idolatry.

The altars erected unto the calves, and on which they Offered sacrifices to those idols by Jeroboam’ s appointment at first, and by the continued commands of their idolatrous governors. It is possible there might be altars to other idols too: see 2Ch 34:4 Hos 8:11 10:1 .

Beth-el anciently called Luz, but afterwards Jacob, on his comfortable vision, did change its name into Beth-el; it was in the tribe of Benjamin, and one of the two places Jeroboam first set up his idolatry in.

The horns of the altar whether a more sacred part in their account I know not, but who fled to the altar, and laid hold on the horns of it, found them a sanctuary, 1Ki 2:28 ; but these now should not be safety to themselves.

Shall be cut off the altars shall be pulled down,

and fall to the ground be cast out as common, and trodden under foot with contempt.

Poole: Amo 3:15 - I will smite // The winter house // The summer house // The houses of ivory // Shall perish // The great houses // Saith the Lord

I will smite by the greatness of the desolation it shall appear that God did smite, though by the Assyrian; or perhaps it may refer to the earthquake foretold two years before it came, Amo 1:1 .

The winter house which probably was in the chief city, where the rich and great men retired in the winter time, as more for their delight than the country, horrid and cold, and stripped of its glory.

The summer house the houses of pleasure, where the nobles and rich men of Israel spent the summer time.

The houses of ivory not built with, but beautified with ivory, or the elephant’ s tooth, called here and elsewhere, by way of eminency, the tooth.

Shall perish by the violence of the enemies, these stately houses shall be ransacked first, and pulled down next, and left in rubbish.

The great houses or many, for the word includes both. The magnificent palaces of princes and the nobles of Israel

shall have an end shall cease for ever, either be utterly wasted, or cease to be theirs whose once they were.

Saith the Lord all this shall infallibly come to pass and be fulfilled in due time.

PBC: Amo 3:2 - I once walked with you

You only have I known of all the families of the earth

SEE JFB: Ho 13:5 

PINK:

When God said to Israel, "You only have I known of all the families of the earth" (Am 3:2), it is evident that he meant, "You only had I any favourable regard to." When we read in Ro 11:2 God hath not cast away his people (Israel) whom he foreknew," it is obvious that what was signified is, "God has not finally rejected that people whom he has chosen as the objects of his love —cf. De 7:7-8. In the same way (and it is the only possible way) are we to understand Mt 7:23. In the day of judgment the Lord will say unto many, "I never knew you." Note, it is more than simply "I know you not." His solemn declaration will be, "I never knew you"—you were never the objects of my approbation. Contrast this with "I know (love) my sheep, and am known (loved) of mine" (Joh 10:14). The "sheep," his elect, the "few," he does "know;" but the reprobate, the non-elect, the "many" he knows not—no, not even before the foundation of the world did he know them—he "NEVER" knew them!

therefore I will punish you for all your iniquities

HENRY:

Idolatry is winked at among the Gentiles, but not in Israel.

SECKER:

But was their return according to the benefit? No surely, otherwise he would not have added, ‘Therefore I will punish you for all your iniquities.’ They were more known to God than others, therefore they should have acknowledged him more than others.

HENRY:

Compare Nu 20:10-11 And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also.

That God judges not as man judges concerning sins; we might think that there was not much amiss in what Moses said and did, yet God saw cause to animadvert severely upon it. He knows the frame of men’s spirits, what temper they are of, and what temper they are in upon particular occasions, and from what thoughts and intents words and actions do proceed; and we are sure that therefore his judgment is according to truth, when it agrees not with ours.

From the whole we may learn, that God not only takes notice of, and is displeased with, the sins of his people, but that the nearer any are to him the more offensive are their sins, Am 3:2. It should seem, the Psalmist refers to this sin of Moses and Aaron (Ps 99:8): Thou wast a God that forgavest them, though thou tookest vengeance on their inventions. As many are spared in this life and punished in the other, so many are punished in this life and saved in the other.

HENRY:

Note,

  1. It is no new thing for God to bring desolating judgments upon a people that in profession are near to him, Am 3:2.

  2. He never does this without a good reason.

  3. It concerns us to enquire into the reason, that we may give glory to God and take warning to ourselves. Secondly, The reason is here assigned, in answer to that enquiry. The matter would be so plain that all men would say, It was because they forsook the covenant of the Lord God of their fathers, De 29:25. Note, God never forsakes any till they first forsake him.

HENRY:

Compare Eze 39:23 And the heathen shall know that the house of Israel went into captivity for their iniquity: because they trespassed against me, therefore hid I my face from them, and gave them into the hand of their enemies: so fell they all by the sword.

 …it will appear much for the glory of God when the world is made to know, 1. That God punishes sin even in his own people, because he hates it most in those that are nearest and dearest to him, Am 3:2. It is the praise of justice to be impartial.

HENRY:

Compare Ho 8:1 Set the trumpet to thy mouth. He shall come as an eagle against the house of the LORD, because they have transgressed my covenant, and trespassed against my law.

Note, Those who break their covenant of friendship with God expose themselves to the enmity of all about them, to whom they make themselves a cheap and easy prey; and their having been the house of the Lord, and his living temples, will be no excuse nor refuge to them. See Am 3:2.

HENRY:

The nearer any people are to God in profession and privileges, the greater and heavier will his judgments be upon them, if they abuse those privileges, and be false to that profession, Am 3:2.

HENRY:

Compare Ro 11:22 Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off.

This is called here severity, Ro 11:22. God laid righteousness to the line and judgment to the plummet, and dealt with them according to their sins. Severity is a word that sounds harshly; and I do not remember that it is any where else in scripture ascribed to God; and it is here applied to the unchurching of the Jews. God is most severe towards those that have been in profession nearest to him, if they rebel against him, Am 3:2. Patience and privileges abused turn to the greatest wrath. Of all judgments, spiritual judgments are the sorest; for of these he is here speaking, Ro 11:8.

JFB:

Compare Isa 1:4 Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward.

provoked—literally, "despised," namely, so as to provoke (Pr 1:30-31).

True conversion is the prophet’s grand remedy against all evils: in this alone consists his politics. Rebuke, threatening, and promise, regularly succeed one another. The idea at the basis of all is in Isa 26:7-9; Le 10:3; Am 3:2.

JFB:

Compare Ho 3:3 Can two walk together, except they be agreed?

"I once walked with you" (Le 26:12) as a Father and Husband (Isa 54:5; Jer 3:14); but now your way and Mine are utterly diverse; there can therefore be no fellowship between us such as there was (Am 3:2); I will walk with you only to "punish you;" as a "lion" walks with his "prey" (Am 3:4), as a bird-catcher with a bird.

EXPOSITORS:

If God separate a people to be specially near unto Him, it is that, admitted to such special nearness to Himself, they shall ever reverently recognise His transcendent exaltation in holiness, and take care that He be ever glorified in them before all men. But if any be careless of this, God will nevertheless not be defrauded. If they will recognise His august holiness, in the reverence of loyal service, well; God shall thus glorify Himself in them before all. But if otherwise, still God will be glorified in them before all people, though now in their chastisement and in retribution.

EXPOSITORS:

It is one of the laws of the Divine government of the world, that with those to whom God specially draws near He is more rigorous than with others. Amos clearly saw and proclaimed this principle. {Am 3:2}

PBC: Amo 3:3

See Philpot: CAN TWO WALK TOGETHER, EXCEPT THEY BE AGREED?

Haydock: Amo 3:1 - Bethel // Horns

Bethel. Manahem seems to have sent one of the calves to engage Phul to come to his assistance, Osee x. 5., and 4 Kings xv. 19. Salmanasar had both, Osee viii. 5. Josias afterwards defiled the profane altars, 4 Kings xxiii. 15. ---

Horns, made of brass, which the Assyrians carried off. (Calmet) ---

The fairest possessions of sinners will at last perish. (Worthington)

Haydock: Amo 3:1 - Family

Family, including all the posterity of Jacob. (Worthington) ---

He afterwards addresses the ten tribes in particular. (St. Jerome) (Calmet)

Haydock: Amo 3:2 - Known // Visit

Known, with love, (Haydock) and favoured with the law, &c. Above all, styling you my people, Exodus xix. 6., and Ezechiel xx. 5. (Calmet) ---

Visit. That is, punish. (Challoner) ---

I will treat you like my children, that I may spare you in eternity. (Calmet)

Haydock: Amo 3:3 - Agreed?

Agreed? As t hey cannot do this well, so neither can man be acceptable to God, unless he keep his laws. (Worthington) ---

The prophet here proves his mission, intimating that if he were not inspired, he would soon be open to detection. He had been banished from Bethel, chap. vii. By many similes, he shows that the event will prove the sincerity of his character, and that he cannot resist the holy spirit which is in him.

Haydock: Amo 3:4 - Nothing?

Nothing? Thus, shall I inveigh against your crimes, if there were no need?

Haydock: Amo 3:5 - Somewhat?

Somewhat? When the prophet speaks, has he no reason? God shews that he has sent him, by inflicting the punishments which he denounces.

Haydock: Amo 3:6 - Afraid // Evil

Afraid. Yet you can hear these terrible truths without consternation! Will you therefore escape? (Calmet) ---

Evil. He speaks of the evil of sin, of which God is not the author. (Challoner) ---

All evil of punishment is sent by God, either to reclaim sinners or to be the beginning of sorrows, if they die impenitent. (Worthington) ---

You know that He rewards or punishes. If, therefore, what I foretell come to pass, do not blame me.

Haydock: Amo 3:7 - Prophets

Prophets. In vain then would you silence them, chap. ii. 12, and vii. 12. He always tends to the conclusion, ver. 8. (Calmet)

Haydock: Amo 3:9 - Azotus // Follies

Azotus. Septuagint, "Assyrians." ---

Follies. Septuagint, "wonders." Let you greatest enemies know what crimes you commit against yourselves (Haydock) and others.

Haydock: Amo 3:11 - About

About, As oxen tread out corn, going round a tree. (Calmet) ---

Septuagint, "Tyre even all round, thy land shall be a desert." Tsar means "Tyre and tribulation," according to St. Jerome's master. (Haydock)

Haydock: Amo 3:12 - Ear // Damascus

Ear: things of small value. Thus few even of the poor will escape the Assyrians. (Menochius) ---

Damascus. Some render "couch side." But there is no proof of this being accurate. Jeroboam II subdued Damascus, and reigned in prosperity. Who would then have thought that Israel should so soon be removed into Media? (Calmet) ---

Septuagint, "over-against the tribe of Juda, and in Damascus, priests hear," &c. They probably left hares, (Haydock) "couches," (Aquila) untranslated, and some person has substituted "priests." (St. Jerome) ---

Only the miserable (Menochius) or fugitives escape the enemy. (Haydock)

Haydock: Amo 3:15 - Winter // Summer-house // Ivory

Winter. Septuagint, "winged house," to keep off cold, (St. Jerome) or to give air. (Calmet) ---

Summer-house. The noblemen had such is cooler regions. (Menochius) ---

The kings of Persia passed the summer at Ecbatana. (Xen. Cyr. viii.) ---

Palladius (i. 12.) orders that the summer apartments must look to the north. ---

Ivory. Many ornaments of this nature appeared in them, (Calmet) whence Achab's palace was so called, 3 Kings xxii. 39. (Haydock)

Gill: Amo 3:1 - Hear this word that the Lord hath spoken against you, O children of Israel // against the whole family which I brought up from the land of Egypt // saying

Hear this word that the Lord hath spoken against you, O children of Israel,.... The prophecy against Israel begins in the preceding chapter, where notice is taken of their sins, at least some of them, and of their aggravated circumstances, and sure destruction; and here they are called upon to hearken and listen to what the Lord by his prophet had spoken, and was about to speak unto them; and to "receive" this word, as the Targum; to receive it as the word of God, and not men, and with all humility and reverence; and to take it, and apply it to themselves, to whom it justly belonged; and to make a proper use and improvement of it by humiliation and reformation. A word this was,

against the whole family which I brought up from the land of Egypt; it was but a family that went down into Egypt, and, though it greatly increased there, it was no more when it was brought up from thence: a family under the peculiar care of Jehovah, as the bringing them out of Egypt, out of the house of bondage, when greatly distressed there, abundantly shows; and which was a wonderful blessing and favour; and therefore often mentioned, and led on to many other blessings and mercies: a family which was the Lord's own, and therefore he had a right to chastise and correct them for their sins. It seems by this phrase, "the whole family", as if the two tribes of Judah and Benjamin were included: though the prophecy seems chiefly intended against the ten tribes, which went by the name of Israel, ever since the breach in Rehoboam's time, as distinct from Judah;

saying; as follows:

Gill: Amo 3:2 - You only have I known of all the families of the earth // therefore I will punish you for all your iniquities

You only have I known of all the families of the earth,.... All the families or nations of the earth, and all the inhabitants of it, are known by the Lord, as he is the omniscient God; but none had been known by him as a family, or a nation, with that love and affection as this family had been, or distinguished by his favours and blessings as they, not only temporal, but spiritual; besides the land of Canaan, and all the good things in it, they had the law of the Lord, his word, worship, and ordinances, among them; he chose them for himself above all people, and gave peculiar marks of his affection to them, and special instances of his goodness, and of his care over them, and concern for them; see Deu 4:6;

therefore I will punish you for all your iniquities; or "visit upon you" ^c; or "against you"; in a way of chastisement and correction; they were a family he had highly favoured, and yet departed from him; children he had brought up in a tender manner, and brought out of a most miserable condition, and yet rebelled against him; he had followed and loaded them with his benefits, and they had proved ungrateful to him; he had given them a revelation of his mind and will, and they had rejected it, and therefore knowing, and not doing it, were worthy of more stripes; their sins were more aggravated than others, being against goodness and mercy, light and knowledge; and therefore the Lord was determined to make an example of them; see 1Pe 4:17.

Gill: Amo 3:3 - Can two walk together except they be agreed?

Can two walk together except they be agreed? Unless they meet together, and appoint time and place, when and where they shall set out, what road they will take, and whither they will go; without such consultation and agreement, it cannot be thought they should walk together; and not amicably, unless united in friendship, and are of the same affection to each other, and of the same sentiments one with another; or it is much if they do not fall out by the way. The design of these words is to show, that without friendship there is no fellowship, and without concord no communion; as this is the case between man and man, so between God and man; and that Israel could not expect that God should walk with them, and show himself friendly to them, and continue his favours with them, when they walked contrary to him; when they were so disagreeable to him in their sentiments of religion, in their worship, and the rites of it, and in the whole of their conduct and behaviour. And to a spiritual walk with God, and communion with him, agreement is requisite. God and man were originally chief friends, but sin set them at variance; a reconciliation became necessary to their walking together again; which was set on foot, not by man, who had no inclination to it, nor knew how to go about it if he had, and much less able to effect it; but by the Lord, the offended party: it began in his thoughts, which were thoughts of peace; it was set on foot by him in the council of peace, and concluded in the covenant of peace; and his Son was sent to bring it about; and through his obedience, sufferings, and death, through his sacrifice and satisfaction, the agreement is made on the part of God, his justice is satisfied; but still it is necessary man should be agreed too; this is brought out by the Spirit of God, who shows the sinner the enmity of his mind, the sin and danger of it, slays this enmity, and puts in new principles of light, life, and love; when the soul is reconciled to God's way of salvation, and loves the Lord, and delights in him; and both being thus agreed, the one by the satisfaction of Christ, and the other by the Spirit of Christ, see Rom 5:10; they walk comfortably together: the saint walks with God, not only as in his sight and presence, but by faith, and in his fear, in the ways and ordinances of the Lord; and particularly is frequent in prayer and meditation, in which much of his walk with God lies: and God walks with him; he grants his gracious presence; manifests his love and favour to him; talks with him by the way; discloses the secrets of his heart; and indulges him with nearness and communion with him; but all is founded on mutual agreement. And so it must be between men and men, that walk in a religious way; regenerate and unregenerate persons cannot walk together, there being no concord, 2Co 6:14; nor can all sorts of professors; they must agree in the way Christ, and in the fundamental principles of religion; and in worship, and the manner of it; and in all the ordinances of the Gospel, and the manner of administering them.

Gill: Amo 3:4 - Will a lion roar in the forest when he hath no prey // will a young lion cry // out of his den, if he have taken nothing

Will a lion roar in the forest when he hath no prey?.... He will not, unless he has it in his sight, or in his paws; he roars when he first sees it, whereby he terrifies the creature, that it cannot move till he comes up to it; and when he has got it in his paws, he roars over it, to invite others to partake with him. Now prophecy from the Lord is compared to the roaring of a lion, Amo 1:2; and this is never in a way of judgment without a cause; the sin of men, or of a nation, which makes them a prey to the wrath and fury of God;

will a young lion cry, or "give forth his voice";

out of his den, if he have taken nothing? that is, if the old lion has taken nothing, and brought nothing unto him; which signifies the same as before; unless by the young lion is meant the prophets of the Lord, who never prophesy but when they have a commission from him, and a people are pointed out to them as the just prey of his wrath and vengeance. All the images here used are very natural; the lion is for the most part in woods and forests, hence called the "lion out of the forest", Jer 5:6; as he is by Theocritus ^d; where his voice is heard, but not unless he is in sight of his prey, or has got it, even though ever so hungry; but when he has it in view, he roars so terribly, that, as Basil ^e observes, many animals that could escape him through their swiftness, yet are so frightened at his roaring, that they have no power to move; and they have their dens either in caves or in thickets, where are the she lioness and the young lions, to whom the prey is brought; see Nah 2:11.

Gill: Amo 3:5 - Can a bird fall in a snare upon the earth, where no gin is for him // shall one take up a snare from the earth // and have taken nothing at all

Can a bird fall in a snare upon the earth, where no gin is for him?.... No, there must be a snare set, or a bird can never be taken in it; and that is done, not by chance, but with the design of the fowler; yea, with the knowledge and will of God himself, Mat 10:29; the design of this is to show, that no judgment or affliction comes upon a people, or they into one, by chance, or without the appointment of God; they are his nets and snares, which he on purpose spreads and sets for persons, to take them in; and unless he did do so, they would not fall into any; see Job 5:6;

shall one take up a snare from the earth; the Targum adds, out of its time:

and have taken nothing at all? when men set a snare to catch anything, do they take it up before anything is caught? they do not; they let it stand till something is ensnared in it, and so their end answered, and then they take it up, and not before. And thus when God denounces or brings a judgment, or an affliction, upon a people, does he remove it before the end is answered by it? he does not; if the end is to bring men to a sense of sin, and humiliation for it; or to bring near to God who have been wandering from him; or to try their graces, or take away their sin; when such an end is answered, then, and not till then, is the snare taken up, or the affliction removed; tilt such an end is brought about, the distress is continued, or the threatening of it; and of this Israel is hereby assured.

Gill: Amo 3:6 - Shall a trumpet be blown in the city // and the people not be afraid // shall there be evil in a city, and the Lord hath not done it

Shall a trumpet be blown in the city,.... Meaning not any trumpet blown, as the silver trumpet for the gathering of the people to worship, or the jubilee trumpet, which proclaimed liberty to them, or any other, expressive of joy and gladness; but the sound of the trumpet, the alarm of war, or what is blown by the watchmen on the walls, descrying an enemy, or some danger, near:

and the people not be afraid? they must, they usually are, lest their lives, and their children's, should be taken away, and their substance become a prey to the enemy: or, "and the people not run together" ^f; into some one place for shelter, or to consult together how to provide for their safety, and secure themselves from danger. So when the prophets of the Lord, by his order, lift up their voice like a trumpet, to show his people their transgressions; or when, as watchmen, they blow the trumpet, to give notice of approaching danger; can they hear such denunciations of his wrath for their sins, and not tremble at them, or not take some ways and methods to escape it?

shall there be evil in a city, and the Lord hath not done it? which is not to be understood of the evil of sin, of which God is not the author, it being contrary to his nature and will; and though he permits it to be done by others, yet he never does it himself, nor so much as tempts men to it, Jam 1:13; unless the words should be rendered, as they may be, "shall there be evil in a city, and shall not the Lord do" or "work" ^g? shall sin be committed in a city, all sorts of sin, in the most bold and extravagant manner, and will not the Lord do something to show his resentment of it? is it not time for him to arise and work for his name's sake? will he not visit for these things, and be avenged on such a city, and the inhabitants of it? but this may be interpreted of the evil of affliction or judgment; which, wherever it comes, is by the order and appointment of God, and is inflicted by him; thus evil, as well as good, comes out of the mouth and hand of the most High; and he creates the evil of adversity, as well as makes peace and prosperity; see Job 2:10.

Gill: Amo 3:7 - Surely the Lord God will do nothing // but he revealeth his secret unto his servants the prophets

Surely the Lord God will do nothing,.... In the world, in a nation or city; no remarkable event has happened, or shall happen, to the sons of men:

but he revealeth his secret unto his servants the prophets; what he willed and determined to do, which was a secret in his own breast, till revealed; and this generally, and for the most part, he makes known to those that fear and serve him; and especially to whom he employs in public service, as his prophets and ministers, previous to his accomplishment of it: thus he revealed to Noah the drowning of the old world by the flood; to Abraham the burning of Sodom and Gomorrah; and to the same servant and friend of his the affliction of his posterity four hundred years in a strange land, and then to be brought out with great substance; to Abijah the Shilonite the rending of ten tribes from the house of David; to Jeremiah the seventy years' captivity of the Jews in Babylon; to Isaiah their deliverance from thence, through Cyrus by name; to Daniel the four monarchies, the nature, rise, and fall of them; and to John, the disciple of Christ, all the material things that should come to pass, relating to the church and world, from the first times of the Gospel to the second coming of Christ; which that book is a revelation of that bears that name; see Gen 18:17; and so that grand affair, which God has brought about in the world, the salvation of his people by his Son, which was a secret hid in his heart before the world began, this he revealed to his servants before it was effected; not only the scheme of it, but the author of it, whom he very early gave notice of; and who was spoken of by the mouth of all the prophets, from the beginning of the world; declaring who and what he was, the Son of God; that he should be incarnate, and born of a virgin; when he should appear, and where, and in what part of the world; also in what way and manner he should obtain salvation, by his obedience and sufferings; and all the circumstances relating thereunto are most minutely and exactly declared by him. Yea, God reveals unto his saints in common the secret of his purposes, respecting their election, redemption, and regeneration, which is made known in the effectual calling; and of the blessings of his grace in the covenant, and also of his providences; and of his love, grace, and mercy; and of his Gospel, and the mysteries of it; thus he deals with them as his friends, rather than as his servants; see Psa 25:14.

Gill: Amo 3:8 - The lion hath roared, who will not fear // the Lord God hath spoken, who can but prophesy

The lion hath roared, who will not fear?.... Amos said this from his own experience, who, having been a herdsman in the wilderness of Tekoa, had often heard a lion roar, which had put him into a panic, both for himself, and the cattle he kept; the figure is explained in the next clause:

the Lord God hath spoken, who can but prophesy? whether it be to foretell future events, which the Lord has made known shall come to pass; or to preach the word, which is to prophesy to edification, to exhortation, and comfort, 1Co 14:3; or to perform the more private exercises of religion, as singing of psalms, praying, &c. 1Ch 25:1; these things who can forbear doing, to whom the Lord has spoken either in a dream or vision, or in his word, and by his Spirit; and to whom he has given a call and commissions, and gifts and graces, qualifying them for such service? who that has the fear of God in his heart, and his glory in view, and the good of others, that can refrain from it? nay, it is of dangerous consequence to refuse it; for if the roaring of a lion is so terrible, and if the wrath of an earthly king is as the roaring of a lion, much more the wrath and displeasure of the King of kings. Jonah declined prophesying when the Lord spoke to him, but what was the consequence of it? the prophet by this seems to justify himself in prophesying, and that he ought not to be blamed for it, seeing the Lord had given him the word, and therefore he ought to publish it. This may be particularly applied to the ministers of the word, who have a call, a charge and gifts from Christ, and on whom there is a necessity laid to preach the Gospel; and who should not shut, to declare it on any account; nor can they, who have it in their hearts, and as fire in their bones; who have seen and heard, and handled of the word of life, let what will be the consequence of it; see Psa 68:11.

Gill: Amo 3:9 - Publish in the palaces at Ashdod, and in the palaces in the land of Egypt // and say, assemble yourselves on the mountains of Samaria // and behold the great tumults in the midst thereof // and the oppressed in the midst thereof

Publish in the palaces at Ashdod, and in the palaces in the land of Egypt,.... This is spoken to the prophets, to publish and declare in all the courts of the Philistines and Egyptians, and among all the princes and great men therein, the sins of the people of Israel, and the punishment God threatened them with; and let them, even these very Heathens, judge whether there was not a just proportion between them, and whether their sins did not deserve such calamities to be brought upon them, the Lord by his prophets had denounced;

and say, assemble yourselves on the mountains of Samaria; the metropolis of the ten tribes, Isa 7:9; and which was built upon a mountain, and several others were about it, and joined to it; where these princes of Ashdod or Azotus in Palestine, and of Egypt, are called to leave their courts, and meet together, to behold the iniquities committed by Israel, and to sit in judgment upon them, and declare their sense of what was just and fitting to be done to such a people:

and behold the great tumults in the midst thereof; the riots of its inhabitants, the noise of the mob committing all manner of outrages and wickedness:

and the oppressed in the midst thereof; the poor, the fatherless, and the widow, injured in their persons and properties, plundered of their substance, or defrauded of it.

Gill: Amo 3:10 - For they know not to do right, saith the Lord // who store up violence and robbery in their palaces

For they know not to do right, saith the Lord,.... What is just and fight between man and man, no, not in one single instance; they did not regard it, or advert to it; they were under no concern about it; and were so much under the power of their lusts, that they knew not how to do it; and had used themselves so long to such wicked and unjust ways, that they had lost at least the practical knowledge of doing justice; they knew what was right in the theory, but not in the practice; bribes blinded their eyes; for this seems to design judges, civil magistrates, such who had the administration of justice and the execution Of the laws in their hands. The Targum is,

"they know not to execute the law;''

see Jer 4:22;

who store up violence and robbery in their palaces; treasured up riches in their palaces, gotten in a violent way, by oppression and injustice; and which was no other, nor better, than robbery. This shows that persons in power and authority, that lived in palaces, in great splendour and grandeur, are here meant.

Gill: Amo 3:11 - Therefore thus saith the Lord God // an adversary there shall be even round about the land // and he shall bring down thy strength from thee // and thy palaces shall be spoiled

Therefore thus saith the Lord God,.... Because of these tumults and riots, oppression and injustice, violence and robbery:

an adversary there shall be even round about the land: not Tyre, as Theodoret renders the word; but the king of Assyria, who invaded the land of Israel in the days of Hoshea, took Samaria, and carried Israel captive, and placed them in foreign countries, 2Ki 17:6;

and he shall bring down thy strength from thee; take away their riches, demolish their fortresses, and strip them of everything in which they put their confidence:

and thy palaces shall be spoiled; plundered of the treasures laid up in them, and pulled down to the ground; and a just retaliation this for their being the repositories of ill gotten substance and wealth.

Gill: Amo 3:12 - Thus saith the Lord, as the shepherd taketh out of the mouth of the lion // two legs, or a piece of an ear // so shall the children of Israel be taken out that dwell in Samaria // in a corner of a bed // and in Damascus in a couch

Thus saith the Lord, as the shepherd taketh out of the mouth of the lion,.... Or what the lion has left, to show to his master that it had been seized and torn by a beast of prey; for otherwise it is a most daring thing, and not usual, for a shepherd to take anything out of a lion's mouth, though David did: and here it is said to be not a whole sheep, or a lamb, but

two legs, or a piece of an ear; the body of the creature being devoured by the lion, only some offal left he cared not for; two shanks of the legs that had no flesh upon them, and the gristle of the ear, as the Targum; having satisfied his hunger with the best of it: signifying hereby that only a few of the Israelites should escape the enemy, and those poor and insignificant, he made no account of; and this in a miraculous manner, it being like taking anything out of the mouth of a lion, to which a powerful enemy is compared, and particularly the king of Assyria, Jer 50:17;

so shall the children of Israel be taken out that dwell in Samaria; only a few of them, and those the poorest; and their escape will be next to a miracle, when the city will be taken; even such as are weak and sickly, or faint hearted: being

in a corner of a bed; who either through sickness lie there, or slothfulness, danger being near; or through poverty, having only a corner or a piece of a bed to lie on; or through cowardice they hid themselves in one part of it:

and in Damascus in a couch; or "in a bed of Damascus" ^h; the chief city in Syria, taken much about the same time as Samaria was; and where some of the Israelites might betake themselves, and think themselves secure as persons laid on a couch: or at the bed's feet ⁱ, as some render it; or "in a corner of a couch" ^k, as before. The Targum paraphrases it,

"that dwell in Samaria, in the strength of power, trusting in Damascus.''

Gill: Amo 3:13 - Hear ye, and testify in the house of Jacob // saith the Lord God, the God of hosts

Hear ye, and testify in the house of Jacob,.... The prophets and priests, whose business it was to speak to the people from the Lord, and declare his will to them, and to admonish them of their sin and danger, are here called upon to hearken to what the Lord was about to say, and to testify and publish it to the people of Israel, the posterity of Jacob, though sadly degenerated:

saith the Lord God, the God of hosts; the eternal Jehovah, the Being of beings, the God of the whole earth, the God of the armies above and below; and, being so great, ought to be heard with the greatest attention and reverence in what follows.

Gill: Amo 3:14 - That in the day that I shall visit the transgressions of Israel upon him // I will also visit the altars of Bethel // and the horns of the altar shall be cut off, and fall to the ground

That in the day that I shall visit the transgressions of Israel upon him,.... The three or four mentioned in the preceding chapter, the great multitude of them, their profaneness, uncleanness, and luxury, their injustice and oppression of the poor; when he should visit and punish for these sins, as he would by the hand of the Assyrian, he would not forget their idolatry; though no notice is taken of this before, in the appeal to the Heathen princes, who were likewise guilty of it:

I will also visit the altars of Bethel; where one of the calves Jeroboam made was set up and worshipped; and where was an altar erected, and sacrifice offered on it, 1Ki 12:28; and here the plural number is put for the singular; though it may be, that in process of time more altars might be set up as they increased in idolatry, and as seems from Hos 8:11; and now the Lord would show his resentment at them, and punish those that worshipped and sacrificed there. So the Targum,

"that worship at the altars in Bethel;''

and the horns of the altar shall be cut off, and fall to the ground; for it seems this altar was made after the form of that at Jerusalem, with four horns at the four corners of it; and which were reckoned the more principal parts of it, and the more sacred, where the blood of the sacrifices was poured, and to which persons in distress fled and laid hold of for refuge; but now these should be of no use unto them, since they would be entirely demolished by the enemy, and laid level with the ground.

Gill: Amo 3:15 - And I will smite the winter house with the summer house // and the houses of ivory shall perish // and the great houses shall have an end, saith the Lord

And I will smite the winter house with the summer house,.... Both the one and, the other shall fall to the ground, being beat down by the enemy, or shook and made to fall by the earthquake predicted, Amo 1:1; as Kimchi thinks: kings and great personages had houses in the city in the winter season, in which they lived for warmth; and others in the country in the summertime, to which they retired for the benefit of the air; or they had, in one and the same house, a summer and a winter parlour; see Jdg 3:20; it signifies that the destruction should reach city and country, and deprive them of what was for their comfort and pleasure:

and the houses of ivory shall perish; or "of the tooth" ^l; the elephant's tooth, of which ivory is made. Ahab made a house of ivory; and perhaps more were made by others afterwards, following his example, 1Ki 22:39; not that these houses were made wholly of ivory, only "covered" with it, as the Targum here paraphrases it; or they were cieled or wainscotted with it, or were inlaid and covered with it, and were reckoned very curious work; but should be demolished, and perish in the general ruin:

and the great houses shall have an end, saith the Lord; the houses of princes, nobles, and other persons of figure and distinction; houses great in building, or many in number, as Kimchi observes, and as the word ^m will bear to be rendered; these, which the builders and owners of them thought would have continued many ages, and have perpetuated their names to posterity, should now be thrown down, and be no more; of which they might assure themselves, since the Lord had said it.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Amo 3:1

¹ tn Or “about.”

² tn One might expect a third person verb form (“he brought up”), since the Lord apparently refers to himself in the third person in the preceding sentence. This first person form, however, serves to connect this message to the earlier indictment (2:10) and anticipates the words of the following verse.

NET Notes: Amo 3:2

¹ tn Heb “You only have I known.” The Hebrew verb יָדַע (yada’) is used here in its covenantal sense of “recognize in a special way.”

NET Notes: Amo 3:3

¹ sn The rhetorical questions in vv. 3-5 expect the answer, “No, of course not!” Those in v. 6 anticipate the answer, “Yes, of course they do/he is.” They all draw attention to the principle of cause and effect and lay the logical foundation for the argument in vv. 7-8. Also note the progression from a general question in v. 3 to the “meetings” of two animals (v. 4), to that of an animal and a human trap (v. 5), to a climax with the confrontation with the Lord (v. 6). Each of these meetings is disastrous.

NET Notes: Amo 3:4

¹ tn Heb “without having prey [or “food”].”

NET Notes: Amo 3:6

¹ tn Heb “If the ram’s horn is blown.”

² tn Or “tremble” (NASB, NIV, NCV); or “shake.”

³ tn Heb “is in”; NIV, NCV, NLT “comes to.”

⁴ tn Heb “has the Lord not acted?”

NET Notes: Amo 3:8

¹ sn The roar of the lion is here a metaphor for impending judgment (see 1:2; cf. 3:4, 12). Verses 7-8 justify Amos’ prophetic ministry and message of warning and judgment. The people should expect a prophetic message prior to divine action.

² sn Who can refuse to prophesy? When a message is revealed, the prophet must speak, and the news of impending judgment should cause people to fear.

NET Notes: Amo 3:9

¹ tn Heb “on” or “over” (also later in this verse).

² sn Samaria might refer here both to the region and to the capital city (later known as Sebaste). On the other hand, there actually are hills that surround the mound upon which the city was built. The implication is that the nations can come and sit and see from those hills the sin of the capital city and its judgment.

map For location of the city see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

³ tn The Hebrew noun carries the nuance of “panic” or “confusion.” Here it refers metonymically to the violent deeds that terrorize the oppressed.

⁴ tn Heb “in her midst” (so NAB, NASB); NIV “among her people.”

⁵ tn The translation assumes the form is an abstract plural (see Job 35:9; Eccl 4:1). Another option is to understand the form as a substantival passive participle and translate, “the oppressed” (so KJV).

⁶ tn Heb “within her.”

NET Notes: Amo 3:10

¹ tn Heb “those who.”

² tn Heb “violence and destruction.” The expression “violence and destruction” stand metonymically for the goods the oppressors have accumulated by their unjust actions.

NET Notes: Amo 3:11

¹ tc The MT reads “an enemy and around the land.” It is also possible to take the MT as an exclamation (“an enemy, and all about the land!”; see S. M. Paul, Amos [Hermeneia], 118; NJPS; cf. NLT).Most scholars and versions emend the text to יְסוֹבֵב (yÿsovev, Polel imperfect), “will encircle.”

² tn Heb “He will bring down your power from you.” Some emend the text to read “Your power will be brought down from you.” The shift, however, from an active to a passive sense also appears at 3:14 (“I will destroy Bethel’s altars. The horns of the altar will be cut off.”) The pronouns (“your…you”) are feminine singular, indicating that the personified city of Samaria is addressed here. Samaria’s “power” here is her defenses and/or wealth.

NET Notes: Amo 3:12

¹ sn The verb translated salvaged, though often used in a positive sense of deliverance from harm, is here employed in a sarcastic manner. A shepherd would attempt to salvage part of an animal to prove that a predator had indeed killed it. In this way he could prove that he had not stolen the missing animal and absolve himself from any responsibility to repay the owner (see Exod 22:12-13).

² tn Heb “with a corner of a bed.”

³ tn The meaning of the Hebrew word דְּמֶשֶׁק (dÿmesheq), which occurs only here, is uncertain. If not emended, it is usually related to the term ַדּמֶּשֶׂק (dammeseq) and translated as the “Damask linens” of the bed (cf. NASB “the cover”) or as “in Damascus” (so KJV, NJB, NIV). The differences in spelling (Damascus is spelled correctly in 5:27), historical considerations, and the word order make both of these derivations unlikely. Many emendations have been proposed (e.g., “a part from the foot [of a bed],” based on a different division of the Hebrew letters (cf. NEB, NRSV); “on the edge,” based on a Hebrew term not attested in the Bible (NKJV). Some suggest a resemblance to an Akkadian term which means “sideboard [of a bed],” which is sometimes incorrectly rendered “headboard” (NJPS; see S. M. Paul, Amos [Hermeneia], 121-22). Most likely another part of a bed or couch is in view, but it is difficult to be more specific.

NET Notes: Amo 3:13

¹ tn Or “testify against.”

² tn Heb “house.”

³ tn These words are spoken to either the unidentified heralds addressed at the beginning of v. 9, or to the Egyptians and Philistines (see v. 9b). Another possibility is that one is not to look for a specific addressee but rather appreciate the command simply as a rhetorical device to grab the attention of the listeners and readers of the prophetic message.

⁴ tn Traditionally, “the God of hosts.”

NET Notes: Amo 3:14

¹ tn Heb “in the day.”

² tn Heb “his.” With the referent “Israel” here, this amounts to a collective singular.

³ tn Traditionally, “transgressions, sins,” but see the note on the word “crimes” in 1:3.

⁴ tn Heb “punish” (so NASB, NRSV).

⁵ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

⁶ sn The horns of an ancient altar projected upwards from the four corners and resembled an animal’s horns in appearance. Fugitives could seek asylum by grabbing hold of these corners (see Exod 21:14; 1 Kgs 1:50; 2:28). When the altar’s horns were cut off, there would be no place of asylum left for the Lord’s enemies.

NET Notes: Amo 3:15

¹ tn Heb “the winter house along with the summer house.”

sn Like kings, many in Israel’s wealthy class owned both winter and summer houses (cf. 1 Kgs 21:1,18; Jer 36:22). For a discussion of archaeological evidence relating to these structures, see P. King, Amos, Hosea, Micah, 64-65.

² tn Heb “houses of ivory.” These houses were not made of ivory, but they had ivory panels and furniture decorated with ivory inlays. See P. King, Amos, Hosea, Micah, 139-48.

³ tn Or “many,” cf. NAB “their many rooms.”

⁴ tn The translation assumes the form is from the Hebrew verb סָפָה (safah, “to sweep away”) rather than סוּף (suf, “to come to an end”), which is the choice of most versions. Either option effectively communicates the destruction of the structures.

Geneva Bible: Amo 3:2

You ^{( a )} only have I known of all the families of the earth: therefore I will punish you for all your iniquities.

^{( a )} I have only chosen you to be mine among all other people, and yet you have forsaken me.

Geneva Bible: Amo 3:3

Can two walk together, except they be ^{( b )} agreed?

^{( b )} By this the Prophet signifies that he speaks not of himself, but as God guides and moves him, which is called the agreement between God and his Prophets.

Geneva Bible: Amo 3:4

Will a ^{( c )} lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing?

^{( c )} Will God threaten by his Prophet, unless there is some great occasion?

Geneva Bible: Amo 3:5

^{( d )} Can a bird fall in a snare upon the earth, where no gin [is] for him? shall [one] take up a ^{( e )} snare from the earth, and have taken nothing at all?

^{( d )} Can anything come without God's providence?

^{( e )} Will his threatenings be in vain?

Geneva Bible: Amo 3:6

^{( f )} Shall a trumpet be blown in the city, and the people not be afraid? shall there ^{( g )} be evil in a city, and the LORD hath not done [it]?

^{( f )} Will the Prophet's threaten God's judgments and the people not be afraid?

^{( g )} Does any adversity come without God's appointment? (Isa 45:7)

Geneva Bible: Amo 3:7

Surely the Lord GOD will do nothing, but he ^{( h )} revealeth his secret unto his servants the prophets.

^{( h )} God does not deal with the Israelites as he does with other people: for he always warns them before of his plagues by his Prophets.

Geneva Bible: Amo 3:8

The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but ^{( i )} prophesy?

^{( i )} Because the people always murmured against the Prophets, he shows that God's Spirit moved them to speak as they did.

Geneva Bible: Amo 3:9

Publish in the palaces at ^{( k )} Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof.

^{( k )} He calls the strangers, such as the Philistines and Egyptians, to be witness of God's judgments against the Israelites for their cruelty and oppression.

Geneva Bible: Amo 3:10

For they know not to do right, saith the LORD, who store up violence and robbery ^{( l )} in their palaces.

^{( l )} The fruit of their cruelty and theft appears by their great riches, which they have in their houses.

Geneva Bible: Amo 3:12

Thus saith the LORD; As the shepherd taketh ^{( m )} out of the mouth of the lion two legs, or a piece of an ear; so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in ^{( n )} Damascus [in] a couch.

^{( m )} When the lion has satisfied his hunger, the shepherd finds a leg or a piece of an ear, to show that the sheep have been torn by his teeth.

^{( n )} Where they thought to have had a sure stronghold, and to have been in safety.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Amo 3:3 - A Libation To Jehovah

A Pair Of Friends

Can two walk together, except they be agreed?'--Amos 3:3.

THEY do not need to be agreed about everything. They must, however, wish to keep each other's company, and they must be going by the same road to the same place. The application of the parable is very plain, though there are differences of opinion as to the bearing of the whole context which need not concern us now. The two,' whom the Prophet would fain see walking together, are God and Israel, and his question suggests not only the companionship and communion with God which are the highest form of religion and the aim of all forms and ceremonies of worship, but also the inexorable condition on which alone that height of communion can be secured and sustained. Two may walk together, though the one be God in heaven and the other be I on earth. But they have to be agreed thus far, at any rate, that both shall wish to be together, and both be going the same road.

I. So I Ask You To Look, First, At That Possible Blessed Companionship Which May Cheer A Life.

There are three phrases in the Old Testament, very like each other, and yet presenting different facets or aspects of the same great truth. Sometimes we read about walking before God,' as Abraham was bid to do. That means ordering the daily life under the continual sense that we are ever in the great Taskmaster's eye.' Then there is walking after God,' and that means conforming the will and active efforts to the rule that He has laid down, setting our steps firm on the paths that He has prepared that we should walk in them, and accepting His providences. But also, high above both these conceptions of a devout life is the one which is suggested by my text, and which, as you remember, was realised in the case of the patriarch Enoch walking with God.' For to walk before Him may have with it some tremor, and may be undertaken in the spirit of the slave who would be glad to get away from the jealous eye that rebukes his slothfulness; and walking after Him' may be a painful and partial effort to keep His distant figure in sight; but to walk with Him' implies a constant, quiet sense of His Divine Presence which forbids that I should ever be lonely, which guides and defends, which floods my soul and fills my life, and in which, as the companions pace along side by side, words may be spoken by either, or blessed silence may be eloquent of perfect trust and rest.

But, dear brother, far above us as such experience seems to sound, such a life is a possibility for every one of us. We may be able to say, as truly as our Lord said it, I am not alone, for the Father is with me.' It is possible that the dreariest solitude of a soul, such as is not realised when the body is removed from men, but is felt most in the crowded city where there is none that loves or fathoms and sympathises, may be turned into blessed fellowship with Him. Yes, but that solitude will not be so turned unless it is first painfully felt. As Daniel said, I was left alone, and I saw the great vision.' We need to feel in our deepest hearts that loneliness on earth before we walk with God.

If we are so walking, it is no piece of fanaticism to say that there will be mutual communications. Do you not believe that God knows His way into the spirits that He has endowed with conscious life? Do you not believe that He speaks now to people as truly as He did to prophets and Apostles of old? as truly; though the results of His speech to us of to-day be not of the same authority for others as the words that He spoke to a Paul or a John. The belief in God's communications as for ever sounding in the depths of the Christian spirit does not at all obliterate the distinction between the kind of inspiration which produced the New Testament and that which is realised by all believing and obedient souls. High above all our experience of hearing the words of God in our hearts stands that of those holy men of old who heard God's message whispered in their ears, that they might proclaim it on the housetops to all the world through all generations. But though they and we are on a different level, and God spoke to them for a different purpose, He speaks in our spirits, if we will comply with the conditions, as truly as He did in theirs. As really as it was ever true that the Lord spoke to Abraham, or Isaiah, or Paul, it is true that He now speaks to the man who walks with Him. Frank speech on both sides beguiles many a weary mile, when lovers or friends foot it side by side; and this pair of friends of whom our text speaks have mutual intercourse. God speaks with His servant now, as of old, as a man speaketh with his friend'; and we on our parts, if we are truly walking with Him, shall feel it natural to speak frankly to God. As two friends on the road will interchange remarks about trifles, and if they love each other, the remarks about the trifles will be weighted with love, so we can tell our smallest affairs to God; and if we have Him for our Pilgrim-Companion, we do not need to lock up any troubles or concerns of any sort, big or little, in our hearts, but may speak them all to our Friend who goes with us.

The two may walk together. That is the end of all religion. What are creeds for? What are services and sacraments for? What is theology for? What is Christ's redeeming act for? All culminate in this true, constant fellowship between men and God. And unless, in some measure, that result is arrived at in our cases, our religion, let it be as orthodox as you like, our faith in the redemption of Jesus Christ, let it be as real as you will, our attendances on services and sacraments, let them be as punctilious and regular as may be, are all' sounding brass and tinkling cymbal.' Get side by side with God; that is the purpose of all these, and fellowship with Him is the climax of all religion.

It is also the secret of all blessedness, the only thing that will make a life absolutely sovereign over sorrow, and fixedly unperturbed by all tempests, and invulnerable to all' the slings and arrows of outrageous fortune.' Hold fast by God, and you have an amulet against every evil, and a shield against every foe, and a mighty power that will calm and satisfy your whole being. Nothing else, nothing else will do so. As Augustine said, O God! Thou hast made us for Thyself, and in Thyself only are we at rest.' If the Shepherd is with us we will fear no evil.

II. The Sadly Incomplete Reality, In Much Christian Experience.

Now, a word, in the next place, as to the sadly incomplete reality, in much Christian experience, which contrasts with this possibility.

I am afraid that very, very few so-called Christian people habitually feel, as they might do, the depth and blessedness of this communion. And sure I am that only a very small percentage of us have anything like the continuity of companionship which my text suggests as possible. There may be, and therefore there should be, running unbroken through a Christian life one long, bright line of communion with God and happy inspiration from the sense of His presence with us. Is it a line in my life, or is there but a dot here, and a dot there, and long breaks between? The long, embarrassed pauses in a conversation between two who do not know much of, or care much for, each other are only too like what occurs in many professing Christians' intercourse with God. Their communion is like those time-worn inscriptions that archaeologists dig up, with a word clearly cut and then a great gap, and then a letter or two, and then another gap, and then a little bit more legible, and then the stone broken, and all the rest gone. Did you ever read the meteorological reports in the newspapers and observe a record like this, Twenty minutes' sunshine out of a possible eight hours'? Do you not think that such a state of affairs is a little like the experience of a great many Christian people in regard to their communion with God? It is broken at the best, and imperfect at the completest, and shallow at the deepest. O, dear brethren! rise to the height of your possibilities, and live as close to God as He lets you live, and nothing will much trouble you.

III. The Simple Explanation Of The Failure To Realise This Continual Presence.

And now, lastly, a word about the simple explanation of the failure to realise this continual presence.

Can two walk together except they be agreed?' Certainly not. Our fathers, in a sterner and more religious age than ours, used to be greatly troubled how to account for a state of Christian experience which they supposed to be due to God's withdrawing of the sense of His presence from His children. Whether there is any such withdrawal or not, I am quite certain that that is not the cause of the interrupted communion between God and the average Christian man.

I make all allowance for the ups and downs and changing moods which necessarily affect us in this present life, and I make all allowance, too, for the pressure of imperative duties and distracting cares which interfere with our communion, though, if we were as strong as we might be, they would not wile us away from, but drive us to, our Father in heaven. But when all such allowances have been made, I come back to my text as the explanation of interrupted communion. The two are not agreed; and that is why they are not walking together. The consciousness of God's presence with us is a very delicate thing. It is like a very sensitive thermometer, which will drop when an iceberg is a league off over the sea, and scarcely visible. We do not wish His company, or we are not in harmony with His thoughts, or we are not going His road, and therefore, of course, we part. At bottom there is only one thing that separates a soul from God, and that is sin--sin of some sort, like tiny grains of dust that get between two polished plates in an engine that ought to move smoothly and closely against each other. The obstruction may be invisible, and yet be powerful enough to cause friction, which hinders the working of the engine and throws everything out of gear. A light cloud that we cannot see may come between us and a star, and we shall only know it is there, because the star is not visibly there. Similarly, many a Christian, quite unconsciously, has something or other in his habits, or in his conduct, or in his affections, which would reveal itself to him, if he would look, as being wrong, because it blots out God.

Let us remember that very little divergence will, if the two paths are prolonged far enough, part their other ends by a world. Our way may go off from the ways of the Lord at a very acute angle. There may be scarcely any consciousness of parting company at the beginning. Let the man travel on upon it far enough, and the two will be so far apart that he cannot see God or hear Him speak. Take care of the little divergences which are habitual, for their accumulated results will be complete separation. There must be absolute surrender if there is to be uninterrupted fellowship.

Such, then, is the direction in which we are to look for the reasons for our low and broken experiences of communion with God. Oh, dear friends! when we do as we sometimes do, wake with a start, like a child that all at once starts from sleep and finds that its mother is gone--when we wake with a start to feel that we are alone, then do not let us be afraid to go straight back. Only be sure that we leave behind us the sin that parted us.

You remember how Peter signalised himself on the lake, on the occasion of the second miraculous draught of fishes, when he floundered through the water and clasped Christ's feet. He did not say then, Depart from Me, for I am a sinful man, O Lord!' He had said that before on a similar occasion, when he felt his sin less, but now he knew that the best place for the denier was with his head on Christ's bosom. So, if we have parted .from our Friend, there should be no time lost ere we go back. May it be true of us that we walk with God, so that at last the great promise may be fulfilled about us, that we shall walk with Him in white,' being by His love accounted worthy,' and so follow,' and keep company with, the Lamb whithersoever He goeth!'

MHCC: Amo 3:1-8

The distinguishing favours of God to us, if they do not restrain from sin, shall not exempt from punishment. They could not expect communion with God, unless they first sought peace with him. Where there is not friendship, there can be no fellowship. God and man cannot walk together, except they are agreed. Unless we seek his glory, we cannot walk with him. Let us not presume on outward privileges, without special, sanctifying grace. The threatenings of the word and providence of God against the sin of man are certain, and certainly show that the judgments of God are at hand. Nor will God remove the affliction he has sent, till it has done its work. The evil of sin is from ourselves, it is our own doing; but the evil of trouble is from God, and is his doing, whoever are the instruments. This should engage us patiently to bear public troubles, and to study to answer God's meaning in them. The whole of the passage shows that natural evil, or troubles, and not moral evil, or sin, is here meant. The warning given to a careless world will increase its condemnation another day. Oh the amazing stupidity of an unbelieving world, that will not be wrought upon by the terrors of the Lord, and that despise his mercies!

MHCC: Amo 3:9-15

That power which is an instrument of unrighteousness, will justly be brought down and broken. What is got and kept wrongfully, will not be kept long. Some are at ease, but there will come a day of visitation, and in that day, all they are proud of, and put confidence in, shall fail them. God will inquire into the sins of which they have been guilty in their houses, the robbery they have stored up, and the luxury in which they lived. The pomp and pleasantness of men's houses, do not fortify against God's judgments, but make sufferings the more grievous and vexatious. Yet a remnant, according to the election of grace, will be secured by our great and good Shepherd, as from the jaws of destruction, in the worst times.

Matthew Henry: Amo 3:1-8

The scope of these verses is to convince the people of Israel that God had a controversy with them. That which the prophet has to say to them is to let them know that the Lord has something to say against them, Amo 3:1. They were his peculiar people above others, knew his name, and were called by it; nevertheless he had something against them, and they were called to hear what it was, that they might consider what answer they should make, as the prisoner at the bar is told to hearken to his indictment. The children of Israel would not regard the words of counsel and comfort that God had many a time spoken to them, and now they shall be made to hear the word of reproof and threatening that the Lord has spoken against them; for he will act as he has spoken.

I. Let them know that the gracious cognizance God has taken of them, and the favours he has bestowed upon them, should not exempt them from the punishment due to them for their sins. Israel is a family that God brought up out of the land of Egypt, (Amo 3:1), and it was no more than a family when it went down thither; thence God delivered it; thence he fetched it to be a family to himself. It is not only the ten tribes, the kingdom of Israel, that must take notice of this, but that of Judah also, for it is spoken against the whole family that God brought up out of Egypt. It is a family that God has bestowed distinguishing favours upon, has owned in a peculiar manner. You only have I known of all the families of the earth. Note, God's church in the world is a family dignified above all the families of the earth. Those that know God are known of him. In Judah is God known, and therefore Judah is more than any people known of God. God has known them, that is, he has chosen them, covenanted with them, and conversed with them as his acquaintance. Now, one would think, it should follow, "Therefore I will spare you, will connive at your faults, and excuse you."No: Therefore I will punish you for all your iniquities. Note, The distinguishing favours of God to us, if they do not serve to restrain us from sin, shall not serve to exempt us from punishment; nay, the nearer any are to God in profession, and the kinder notice he has taken of them, the more surely, the more quickly, and the more severely will he reckon with them, if they by a course of wilful sin profane their character, disgrace their relation to him, violate their engagements, and put a slight upon the favours and honours with which they have been distinguished. Therefore they shall be punished, because their sins dishonour him, affront him, and grieve him, more than the sins of others, and because it is necessary that God should vindicate his own honour by making it appear that he hates sin and hates it most in those that are nearest to him; if they be but as bad as others, they shall be punished worse than others, because it is justly expected that they should be so much better than others. Judgment begins at the house of God, begins at the sanctuary; for God will be sanctified either by or upon those that come nigh unto him, Lev 10:3.

II. Let them know that they could not expect any comfortable communion with God unless they first made their peace with him (Amo 3:3): Can two walk together except they be agreed? No; how should they? Where there is not friendship there can be no fellowship; if two persons be at variance, they must first accommodate the matters in difference between them before there can be any interchanging of good offices. Israel has affronted God, had broken their covenant with him, and ill-requited his favours to them; and yet they expected that he should continue to walk with them, should take their part, act for them, and give them assurances of his presence with them, though they took no care by repentance and reformation to agree with their adversary and to turn away his wrath. "But how can that be?"says God. "While you continue to walk contrary to God you can look for no other than that he should walk contrary to you, "Lev 26:23, Lev 26:24. Note, We cannot expect that God should be present with us, or act for us, unless we be reconciled to him. God and man cannot walk together except they be agreed. Unless we agree with God in our end, which is his glory, we cannot walk with him by the way.

III. Let them know that the warnings God gave them of judgments approaching were not causeless and groundless, merely to amuse them, but certain declarations of the wrath of God against them, which (if they did not speedily repent) they would infallibly feel the effects of (Amo 3:4): " Will a lion roar in the forest when he has no prey in view? No: he roars upon his prey. Nor will a young lion cry out of his den if the old lion have taken nothing to bring home to him; nor would God thus give you warning both by the threatenings of his word, and by less judgments, if you had not by your sins made yourselves a prey to his wrath, nor if he were not really about to fall upon you with desolating destroying judgments."Note, The threatenings of the word and providence of God are not bugbears, to frighten children and fools, but are certain inferences from the sin of man and certain presages of the judgments of God.

IV. Let them know that, as their own wickedness was the procuring cause of these judgments, so they shall not be removed till they have done their work, Amo 3:5. When God has come forth to contend with a sinful people it is necessary that they should understand, 1. That it is their own sin that has entangled them; for can a bird fall in a snare upon the earth where no gin is for him? No, nature does not lay snares for the creatures, but the art of men; a bird is not taken in a snare by chance, but with the fowler's design; so the providence of God prepares trouble for sinners, and it is in the work of their own hands that they are snared. Affliction does not spring out of the dust, but it is God's justice, and our own wickedness, that correct us. 2. It is nothing but their own repentance that can disentangle them; for shall one take up a snare from the earth, which he laid with design, except he have taken something as he designed? So neither will God remove the affliction he has sent till it have done its work and accomplished that for which he sent it. If our hearts be duly humbled, and we are brought by our afflictions to confess and forsake our sins, then the snare has taken something, then the point is gained, the end is answered, and then, and not till then, the snare is broken, is taken up from the earth, and we are delivered in love and mercy.

V. Let them know that all their troubles came from the hand of God's providence and from the counsel of his will (Amo 3:6): Shall there be evil in a city, in a family, in a nation, and the Lord has not done it, appointed it, and performed what he appointed? The evil of sin is from ourselves; it is our own doing. But the evil of trouble, personal or public, is from God, and is his doing; whoever are the instruments, God is the principal agent. Out of his mouth both evil and good proceed. This consideration, that, whatever evil is in the city, the Lord has done it, should engage us patiently to bear our share in public calamities and to study to answer God's intention in them.

VI. Let them know that their prophets, who give them warning of judgments approaching, deliver nothing to them but what they have received from the Lord to be delivered to his people. 1. God makes it known beforehand to the prophets (Amo 3:7): Surely the Lord Jehovah will do nothing, none of that evil in the city spoken of (Amo 3:6), but he reveals it to his servants the prophets, though to others it is a secret. Therefore those know not what they do who make light of the warnings which the prophets give them, in God's name. Observe, God's prophets are his servants, whom he employs to go on his errands to the children of men. The secret of God is with them; it is in some sense with all the righteous (Pro 3:32), with all that fear God (Psa 25:14), but in a peculiar manner with the prophets, to whom the Spirit of prophecy is a Spirit of revelation. It would have put honour enough upon prophets if it had been only said that sometimes God is pleased to reveal to his prophets what he designs to do, but it speaks something very great to say that he does nothing but what he reveals to them, as if they were the men of his counsel. Shall I hide from Abraham, who is a prophet, the thing which I do? Gen 18:17. God will therefore be sure to reckon with those that put contempt on the prophets, whom he puts this honour upon. 2. The prophets cannot but make that known to the people which God has made known to them (Amo 3:8): The Lord God has spoken; who can but prophesy? His prophets, to whom he has spoken in secret by dreams and visions, cannot but speak in public to the people what they have heard from God. They are so full of those things themselves, so well assured concerning them, and so much affected with them, that they cannot but speak of them; for out of the abundance of the heart the mouth will speak. I believed; therefore have I spoken, Act 4:20. Nay, and besides the prophetic impulse which went along with the inspiration, and made the word like a fire in their bones (Jer 20:9), they received a command from God to deliver what they had been charged with; and they would have been false to their trust if they had not done it. Necessity was laid upon them, as upon the preachers of the gospel, 1Co 9:16.

VII. Let them know that they ought to tremble before God upon the fair warning he had given them, as they would, 1. Upon the sounding of a trumpet, to give notice of the approach of the enemy, that all may stand upon their guard and stand to their arms: Shall a trumpet be blown in the city, and the people be not afraid, or run together? so some read it, Amo 3:6. Will they not immediately come together in a fright, to consider what is best to be done for the common safety? Yet when God by his prophets gives them notice of their danger, and summons them to come and enlist themselves under his banner, it makes no impression; they will sooner give credit to a watchman on their walls than to a prophet sent of God, will sooner obey the summons of the governor of their city than the orders given them by the Governor of the world. God says, Hearken to the voice of the trumpet; but they will not hearken, nay, and they tell him plainly that they will not, Jer 6:17. 2. Upon the roaring of a lion. God is sometimes as a lion, and a young lion, to the house of Judah, Hos 5:14. The lion roars before he tears; thus God warns before he wounds. If therefore the lion roars upon a poor traveller (as he did against Samson, Jdg 14:5), he cannot but be put into great consternation; yet the Lord roars out of Zion (Amo 1:2), and none are afraid, but they go on securely as if they were in no danger. Note, The fair warning given to a careless world, if it be not taken, will aggravate its condemnation another day. The lion roared, and they were not moved with fear to prepare an ark. O the amazing stupidity of an unbelieving world, that will not be wrought upon, no, not by the terrors of the Lord!

Matthew Henry: Amo 3:9-15

The Israelites are here again convicted and condemned, and particular notice given of the crimes they are convicted of and the punishment they are condemned to.

1. Notice is given of it to their neighbours. The prophet is ordered to publish it in the palaces of Ashdod, one of the chief cities of the Philistines; nay, the summons must go further, even to the palaces in the land of Egypt. "The great men of both those nations, that dwell in the palaces, that are inquisitive concerning the affairs of the neighboring nations, and are conversant with the public intelligence, let them assemble themselves upon the mountains of Samaria, "Amo 3:9. There, upon a throne high and lifted up, the judgment is set. Samaria is the criminal that is to be tried; let them be present at the trial, for it shall be (as other trials are) public, in the face of the country; let them make an appointment to meet there from all parts, to judge between God and his vineyard. God appeals to all impartial righteous men, Eze 23:45. They will all subscribe to the equity of his proceedings when they see how the case stands. Note, God's controversies with sinners do not fear a scrutiny; even Philistines and Egyptians will be made to see, and say, that the ways of the Lord are equal, but our ways are unequal. They are likewise summoned to attend, not only that they may justify God and be witness for him that he deals fairly, but that they may themselves take warning; for, if judgment begin at the house of God, as they see it does, what shall be the end of those that are strangers to him? 1Pe 4:17. If this be done in a green tree, what shall be done in a dry? Or this intimates that the sin of Israel had been so notorious that the neighboring nations could come in witnesses against them, and therefore it was fit that their punishment should be so. "If it could have been concealed, we would have said, Tell it not in Gath; publish it not in the streets of Ashkelon; "but why should their friends consult their reputation, when they themselves do not consult it? If they have grown impudent in sin, let them bear the shame: " Publish it in Ashdod, in Egypt. "

1. Let them see how black the charge is, and how well proved. Let them observe the behaviour of the inhabitants of Samaria; let them look off from the adjacent hills, and they may see how rude and boisterous they are, and hear how loud they cry of their sin is, as was that of Sodom. (1.) Look into their streets and you will see nothing but riot and disorder, great tumults in the midst thereof; reason and justice are upon all occasions run down by the noise and fury of an outrageous mob, the dominion of which is the sin and shame of any people, and is likely to be their ruin. (2.) Look into their prisons, and you will see them filled with injured innocents: The oppressed are in the midst thereof, thrown down and crushed by their oppressors, overpowered and overwhelmed, and they had no comforter, Ecc 4:1. (3.) Look into their courts of justice, and you will see that those who preside in those courts know not to do right, because they have always been accustomed to do wrong; they act as if they had no notion at all of the thing called justice, are in no care to do justice themselves nor to see that others do justice. (4.) Look into their treasures and stores, and you will see them replenished with violence and robbery, with that which was unjustly got and is still unjustly kept. Thus they have heaped treasures together for the last days, but it will prove a treasure of wrath against the day of wrath. It may well be said, Those know not to do right who think to enrich themselves by doing wrong.

2. Let them see how heavy the doom is, and how well executed, Amo 3:11, Amo 3:12.

(1.) Their country shall be invaded and ruined; and observe how the punishment answers to the sin. [1.] Great tumults are in the midst of the land, and therefore an adversary shall be even round about the land; the Assyrian forces shall surround it and break in upon it on every side. Note, When sin is harboured and indulged in the midst of a people they can expect no other than that adversaries should be round about them, so that, go which way they will, they go into the mouth of danger, Luk 19:43. [2.] They strengthened themselves in their wickedness, but the enemy shall bring down their strength from them, that strength which they abused in oppressing the poor, and doing violence to all about them. Note, That power which is made an instrument of unrighteousness will justly be brought down and broken. [3.] They stored up robbery in their palaces, and therefore their palaces shall be spoiled; for what is got and kept wrongfully will not be kept long. Even palaces will be no protection to fraud and oppression; but the greatest of men, if they have spoiled others, shall themselves be spoiled, for the Lord is the avenger of all such.

(2.) Their countrymen shall not escape, Amo 3:12. They shall be in the hands of the enemy, as a lamb in the mouth of a lion, all devoured and eaten up, and they shall be utterly unable to make an resistance; and if any do make their escape, so as neither to fall by the sword or go into captivity, yet they shall be very few, and those of the meanest and least considerable, like two legs, or shanks, of a lamb, or, it may be, a piece of an ear, which the lion drops, or the shepherd takes from him, when he has eaten the whole body; so, perhaps, here and there one may escape from Samaria and from Damascus, when the king of Assyria shall fall upon them both, but none to make any account of; and those that do escape shall do so with the utmost difficult and hazard, by hiding themselves in the corner of a bed or under the bed's feet, which intimates that their spirits shall sneak shamefully in the time of danger. They shall not hide themselves in dens and caves, but in the corner of a bed, or the piece of a bed, such as poor people must be content with. They shall very narrowly escape, as it is foretold concerning the last destruction of Jerusalem that there shall be two in a bed together, one taken and the other left. Note, When God's judgments come forth against a people with commission it will be in vain to think of escaping them. Some make their dwelling in the corner of a bed, and in a couch, to denote their present security and sensuality; they are at ease, as in a bed, or on a couch, but, when God comes to contend with them, he shall make them uneasy, shall take them away out of the bed of their sloth and slumber. Those that stretch themselves lazily upon their couches when God's judgments are abroad shall go captive with the first that go captive.

II. Notice is given of it to themselves, Amo 3:13. Let this be testified, and heard, in the house of Jacob, among all the seed of Israel, for it is spoken by the Lord God, the God of hosts, who has authority to pass this sentence and ability to execute it; let them know from him that the day is at hand when God will visit the transgressions of Israel upon him, when he will enquire into them and reckon for them: there will come a day of visitation, a day of punishment, and in that day all those things they are proud of, and put confidence in, shall fail them, and so they shall smart for the sins they have been guilty of about them. 1. Woe to their altars, for God will visit them. He will enquire into the sins they have been guilty of at their altars, and bring into the account all their superstition and idolatry, all their expenses on their false gods, and all their expectations from them; and he will lay the altars themselves under the marks of his displeasure, for the horns of the altar shall be cut off, and fall to the ground, and with them the altar itself demolished and broken to pieces. We find the altar at Bethel prophesied against (1Ki 13:2), and immediately rent (Amo 3:3), and that prophecy fulfilled with Josiah burnt men's bones upon it, 2Ki 23:15, 2Ki 23:16. This seconds that prophecy, and seems to point at the same event. Note, If men will not destroy idolatrous altars, God will, and those with them that had them in veneration. Some make the horns of the altar to signify all those things which they flee to for refuge, and trust in, and which they make their sanctuary: they shall all be cut off, so that they shall have nothing to take hold of. 2. Woe to their houses, for God will visit them too. He will enquire into the sins they have been guilty of in their houses, the robbery that have stored up in their houses, and the luxury in which they lived: and I will smite the winter-house with the summer-house, Amo 3:15. Their nobility, and gentry, and rich merchants, had their winter-houses in the city and their summer-houses in the country, so nice were they in guarding against the inconveniences of the winter when the country was thought too cold, and of the summer when the city was thought too hot, though the climate of that good land was so temperate, like that of ours, that neither the cold nor heat was ever in extremity. They indulged a foolish affectation of change and variety; but God will, either by war or by the earthquake, smite both the winter-house and the summer-house; neither shall serve to shelter them from his judgments. The houses of ivory (so called because the ceiling, or wainscot, or some of the ornaments of them, were edged or inlaid with ivory) shall perish, shall be burnt or pulled down; and the great houses shall have an end; the most splendid and spacious houses, the houses of their great men, shall no longer be, or at least be no longer theirs. Note, The pomp or pleasantness of men's houses will be so far from fortifying them against God's judgments that it will make them the more grievous and vexatious, as their extravagance about them will be put to the score of their sins and follies.

Keil-Delitzsch: Amo 3:1-2

Amo 3:1 and Amo 3:2 contain the introduction and the leading thought of the whole of the prophetic proclamation. Amo 3:1. "Hear this word which Jehovah speaketh concerning you, O sons of Israel, concerning the whole family which I have brought up out of the land of Egypt, saying: Amo 3:2. You only have I acknowledge of all the families of the earth; therefore will I visit all your iniquities upon you." The word of the Lord is addressed to all the family of Israel, which God had brought up out of Egypt, that is to say, to all the twelve tribes of the covenant nation, although in what follows it is the ten tribes of Israel alone who are primarily threatened with the destruction of the kingdom, to indicate at the very outset that Judah might anticipate a similar fate if it did not turn to its God with sincerity. The threat is introduced by the thought that its divine election would not secure the sinful nation against punishment, but that, on the contrary, the relation of grace into which the Lord had entered with Israel demanded the punishment of all evil deeds. This cuts off the root of all false confidence in divine election. "To whomsoever much is given, of him shall be much required. The greater the measure of grace, the greater also is the punishment if it is neglected or despised."This is the fundamental law of the kingdom of God. ידע does not mean to know, to become acquainted with, or to take knowledge of a person (Hitzig), but acknowledge. Acknowledgment on the part of God is not merely taking notice, but is energetic, embracing man in his inmost being, embracing and penetrating with divine love; so that ידע not only includes the idea of love and care, as in Hos 13:5, but expresses generally the gracious fellowship of the Lord with Israel, as in Gen 18:19, and is practically equivalent to electing, including both the motive and the result of election. And because Jehovah had acknowledged, i.e., had singled out and chosen Israel as the nation best fitted to be the vehicle of His salvation, He must of necessity punish all its misdeeds, in order to purify it from the dross of sin, and make it a holy vessel of His saving grace.

Keil-Delitzsch: Amo 3:3-8

But this truth met with contradiction in the nation itself. The proud self-secure sinners would not hear such prophesying as this (compare Amo 2:4; Amo 7:10.). Amos therefore endeavours, before making any further announcement of the judgment of God, to establish his right and duty to prophesy, by a chain-like series of similes drawn from life. V. 3. "Do two walk together without having agreed? Amo 3:4. Does the lion roar in the forest, and he has no prey? does the young lion utter his cry out of his den, without having taken anything? Amo 3:5. Does the bird fall into the trap on the ground, when there is no snare for him? does the trap rise up from the earth without making a capture? Amo 3:6. Or is the trumpet blown in the city, and the people are not alarmed? or does misfortune happen in the city, and Jehovah has not done it? Amo 3:7. For the Lord Jehovah does nothing at all, without having revealed His secret to His servants the prophets. Amo 3:8. The lion has roared; who does not fear? the Lord Jehovah hath spoken; who must not prophesy?" The contents of these verses are not to be reduced to the general thought, that a prophet could no more speak without a divine impulse than any other effect could take place without a cause. There was certainly no need for a long series of examples, such as we have in Amo 3:3-6, to substantiate or illustrate the thought, which a reflecting hearer would hardly have disputed, that there was a connection between cause and effect. The examples are evidently selected with the view of showing that the utterances of the prophet originate with God. This is obvious enough in Amo 3:7, Amo 3:8. The first clause, "Do two men walk together, without having agreed as to their meeting?"( nō‛Ad , to betake one's self to a place, to meet together at an appointed place or an appointed time; compare Job 2:11; Jos 11:5; Neh 6:2; not merely to agree together), contains something more than the trivial truth, that two persons do not take a walk together without a previous arrangement. The two who walk together are Jehovah and the prophet (Cyril); not Jehovah and the nation, to which the judgment is predicted (Cocceius, Marck, and others). Amos went as prophet to Samaria or Bethel, because the Lord had sent him thither to preach judgment to the sinful kingdom. But God would not threaten judgment if He had not a nation ripe for judgment before Him. The lion which roars when it has the prey before it is Jehovah (cf. Amo 1:2; Hos 11:10, etc.). טרף אין לו is not to be interpreted according to the second clause, as signifying "without having got possession of its prey"(Hitzig), for the lion is accustomed to roar when it has the prey before it and there is no possibility of its escape, and before it actually seizes it (cf. Isa 5:29).

(Note: The most terrible feature in the roaring of a lion is that with this clarigatio , or, if you prefer it, with this classicum , it declares war. And after the roar there immediately follows both slaughter and laceration. For, as a rule, it only roars with that sharp roar when it has the prey in sight, upon which it immediately springs (Bochart, Hieroz. ii. 25ff., ed. Ros.).)

On the contrary, the perfect lâkjad in the second clause is to be interpreted according to the first clause, not as relating to the roar of satisfaction with which the lion devours the prey in its den (Baur), but as a perfect used to describe a thing which was as certain as if it had already occurred. A lion has made a capture not merely when it has actually seized the prey and torn it in pieces, but when the prey has approached so near that it cannot possibly escape. K^e phı̄r is the young lion which already goes in pursuit of prey, and is to be distinguished from the young of the lion, gūr ( catulus leonis ), which cannot yet go in search of prey (cf. Eze 19:2-3). The two similes have the same meaning. The second strengthens the first by the assertion that God not only has before Him the nation that is ripe for judgment, but that He has it in His power.

The similes in Amo 3:5 do not affirm the same as those in Amo 3:4, but contain the new thought, that Israel has deserved the destruction which threatens it. Pach , a snare, and mōqēsh , a trap, are frequently used synonymously; but here they are distinguished, pach denoting a bird-net, and mōqēsh a springe, a snare which holds the bird fast. The earlier translators have taken mōqēsh in the sense of yōqēsh , and understand it as referring to the bird-catcher; and Baur proposes to alter the text accordingly. But there is no necessity for this; and it is evidently unsuitable, since it is not requisite for a bird-catcher to be at hand, in order that the bird should be taken in a snare. The suffix lâh refers to tsippōr , and the thought is this: in order to catch a bird in the net, a springe (gin) must be laid for it. So far as the fact itself is concerned, mōqēsh is "evidently that which is necessarily followed by falling into the net; and in this instance it is sinfulness"(Hitzig); so that the meaning of the figure would be this: "Can destruction possibly overtake you, unless your sin draws you into it?"(cf. Jer 2:35). In the second clause pach is the subject, and ועלה is used for the ascent or springing up of the net. Hitzig has given the meaning of the words correctly: "As the net does not spring up without catching the bird, that has sent it up by flying upon it, can ye imagine that when the destruction passes by, ye will not be seized by it, but will escape without injury?"(cf. Isa 28:15). Jehovah, however, causes the evil to be foretold. As the trumpet, when blown in the city, frightens the people out of their self-security, so will the voice of the prophet, who proclaims the coming evil, excite a salutary alarm in the nation (cf. Eze 33:1-5). For the calamity which is bursting upon the city comes from Jehovah, is sent by Him as a punishment. This thought is explained in Amo 3:7, Amo 3:8, and with this explanation the whole series of figurative sentences is made perfectly clear. The approaching evil, which comes from the Lord, is predicted by the prophet, because Jehovah does not carry out His purpose without having ( כּי אם , for when, except when he has, as in Gen 32:27) first of all revealed it to the prophets, that they may warn the people to repent and to reform. Sōd receives a more precise definition from the first clause of the verse, or a limitation to the purposes which God is about to fulfil upon His people. And since (this is the connection of Amo 3:8) the judgment with which the Lord is drawing near fills every one with fear, and Jehovah has spoken, i.e., has made known His counsel to the prophets, they cannot but prophesy.

Keil-Delitzsch: Amo 3:9-10

Amos has thus vindicated his own calling, and the right of all the prophets, to announce to the people the judgments of God; and now (Amo 3:9-15) he is able to proclaim without reserve what the Lord has resolved to do upon sinful Israel. Amo 3:9. "Make it heard over the palaces in Ashdod, and over the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumult in the midst thereof, and the oppressed in the heart thereof. Amo 3:10. And they know not to do the right, is the saying of Jehovah, who heap up violence and devastation in their palaces." The speaker is Jehovah (Amo 3:10), and the prophets are addressed. Jehovah summons them to send out the cry over the palaces in Ashdod and Egypt ( על as in Hos 8:1), and to call the inhabitants of these palaces to hear, (1) that they may see the acts of violence, and the abominations in the palaces of Samaria; and (2) that they may be able to bear witness against Israel (Amo 3:13). This turn in the prophecy brings out to view the overflowing excess of the sins and abominations of Israel. The call of the prophets, however, is not to be uttered upon the palaces, so as to be heard far and wide (Baur and others), but over the palaces, to cause the inhabitants of them to draw near. It is they alone, and not the whole population of Ashdod and Egypt, who are to be called nigh; because only the inhabitants of the palace could pronounce a correct sentence as to the mode of life commonly adopted in the palaces of Samaria. Ashdod, one of the Philistian capitals, is mentioned by way of example, as a chief city of the uncircumcised, who were regarded by Israel as godless heathen; and Egypt is mentioned along with it, as the nation whose unrighteousness and ungodliness had once been experienced by Israel to satiety. If therefore such heathen as these are called to behold the unrighteous and dissolute conduct to be seen in the palaces, it must have been great indeed. The mountains of Samaria are not the mountains of the kingdom of Samaria, or the mountains upon which the city of Samaria was situated - for Samaria was not built upon a plurality of mountains, but upon one only (Amo 4:1; Amo 6:1) - but the mountains round about Samaria, from which you could look into the city, built upon one isolated hill. The city, built upon the hill of Semer , was situated in a mountain caldron or basin, about two yours in diameter, which was surrounded on all sides by lofty mountains (see at 1Ki 16:24).

(Note: "As the mountains round the hill of Semer are loftier than this hill itself, the enemy might easily discover the internal state of besieged Samaria."V. de Velde, R. i. p. 282.)

M^e hūmâh , noise, tumult, denotes a state of confusion, in which everything is topsy-turvy, and all justice and order are overthrown by open violence (Maurer, Baur). ‛Ashūqı̄m , either the oppressed, or, taken as an abstract, the oppression of the poor (cf. Amo 2:6). In Amo 3:10 the description is continued in the finite verb: they do not know how to do right; that is to say, injustice has become their nature; and they who heap up sins and violence in their palaces like treasures.

Keil-Delitzsch: Amo 3:11-12

Thus do they bring about the ruin of the kingdom. Amo 3:11. "Therefore thus saith the Lord Jehovah, An enemy, and that round about the land; and he will hurl down thy glory from thee, and thy palaces are plundered. Amo 3:12. Thus saith Jehovah, As the shepherd delivers out of the mouth of the lion two shin-bones or an ear-lappet, so will the sons of Israel deliver themselves; they who sit on the corner of the couch and on the damask of the bed." The threat is introduced in the form of an aposiopesis. צר , enemy, וּסביב הארץ , and indeed round about the land ( ו explic. as in Amo 4:10, etc.; and סביב in the construct state construed as a preposition), i.e., will come, attack the land on all sides, and take possession of it. Others regard צר as an abstract: oppression (from the Chaldee); but in this case we should have to supply Jehovah as the subject to והוריד ; and although this is probable, it is by no means natural, as Jehovah is speaking. There is no foundation, on the other hand, for the remark, that if tsar signified the enemy, we should either find the plural צרים , or הצּר with the article (Baumgarten). The very indefiniteness of tsar suits the sententious brevity of the clause. This enemy will hurl down the splendour of Samaria, "which ornaments the top of the mountain like a crown, Isa 28:1-3"(Hitzig: עז , might, with the subordinate idea of glory), and plunder the palaces in which violence, i.e., property unrighteously acquired, is heaped up (Amo 3:10). The words are addressed to the city of Samaria, to which the feminine suffixes refer. On the fall of Samaria, and the plundering thereof, the luxurious grandees, who rest upon costly pillows, will only be able to save their life to the very smallest extent, and that with great difficulty. In the simile used in Amo 3:12 there is a slight want of proportion in the two halves, the object of the deliverance being thrown into the background in the second clause by the passive construction, and only indicated in the verb, to deliver themselves, i.e., to save their life. "A pair of shin-bones and a piece ( בּדל ἁταξ λεγ. ), i.e., a lappet, of the earth,"are most insignificant remnants. The grandees of Samaria, of whom only a few were to escape with their life, are depicted by Amos as those who sit on costly divans, without the least anxiety. פּאת מטּה , the corner of the divan, the most convenient for repose. According to Amo 6:4, these divans were ornamented with ivory, and according to the verse before us, they were ornamented with costly stuffs. דּמשׂק comes from דמּשׂק , Damascus, and signifies damask , an artistically woven material (see Ges. Thes. p. 346). This brings the visitation of God to an end. Even the altars and palaces are to be laid in ruins, and consequently Samaria will be destroyed.

Keil-Delitzsch: Amo 3:13-15

This feature in the threat is brought out into peculiar prominence by a fresh introduction. Amo 3:13. "Hear ye, and testify it to the house of Jacob, is the utterance of the Lord, Jehovah, the God of hosts: Amo 3:14. That in the day when I visit the transgressions of the house of Israel upon it, I shall visit it upon the altars of Bethel; and the horns of the altar will be cut off, and fall to the ground. Amo 3:15. And I smite the winter-house over the summer-house, and the houses of ivory perish, and many houses vanish, is the saying of Jehovah." The words "Hear ye"cannot be addressed to the Israelites, fore they could not bear witness against the house of Israel, but must either refer to the prophets, as in Amo 3:9 ("publish ye"), or to the heathen, in which case they correspond to "assemble yourselves and behold"in Amo 3:9 . The latter assumption is the only correct one, for the context does not assign a sufficient motive for an address to the prophets. On the other hand, as the heathen have been summoned to convince themselves by actual observation of the sins that prevail in Samaria, it is perfectly in keeping that they should now hear what is the punishment that God is about to inflict upon Israel in consequence, and that they should bear witness against Israel from what they have heard. העיד ב , to bear witness towards or against (not "in,"as Baur supposes). The house of Jacob is the whole of Israel, of the twelve tribes, as in Amo 3:1; for Judah was also to learn a lesson from the destruction of Samaria. As the appeal to the heathen to bear witness against Israel indicates the greatness of the sins of the Israelites, so, on the other hand, does the accumulation of the names of God in Amo 3:13 serve to strengthen the declaration made by the Lord, who possesses as God of hosts the power to execute His threats. כּי introduces the substance of what is to be heard. The punishment of the sins of Israel is to extend even to the altars of Bethel, the seat of the idolatrous image-worship, the hearth and home of the religious and moral corruption of the ten tribes. The smiting off of the horns of the altar is the destruction of the altars themselves, the significance of which culminated in the horns (see at Exo 27:2). The singular hammizbēăch ( the altar ) preceded by a plural is the singular of species (cf. Ges. §108, 1), and does not refer to any particular one - say, for example, to the principal altar. The destruction of the palaces and houses (Amo 3:15) takes place in the capital. In the reference to the winter-house and summer-house, we have to think primarily of the royal palace (cf. Jer 36:22); at the same time, wealthy noblemen may also have had them. על , lit., over, so that the ruins of one house fall upon the top of another; then "together with,"as in Gen 32:12. בּתּי שׁן , ivory houses, houses the rooms of which are decorated by inlaid ivory. Ahab had a palace of this kind (1Ki 22:39, compare Psa 45:9). בּתּים רבּים , not the large houses, but many houses; for the description is rounded off with these words. Along with the palaces, many houses will also fall to the ground. The fulfilment took place when Samaria was taken by Shalmanezer (2Ki 17:5-6).

Constable: Amo 1:3--7:1

II. Prophetic messages that Amos delivered 1:3--6:14

The Book of Amos consists of words (oracles, 1:3-6:14) and visions (chs. 7-9), though these sections also contain short sub-sections of other types of material.

Constable: Amo 1:3--3:1

A. Oracles against nations 1:3-2:16

An oracle is a message of judgment. Amos proceeded to deliver eight of these, seven against Israel's neighbors including Judah (1:3-2:5) and one against Israel (2:6-6:14).¹² The order is significant. The nations mentioned first were foreign, but those mentioned next were the blood relatives of the Israelites, and Judah was its closest kin. Upon hearing this list the Israelites would have felt "a noose of judgment about to tighten round their [the Israelites' own] throats."¹³ This is the "rhetoric of entrapment."¹⁴

"The prophet began with the distant city of Damascus and, like a hawk circling its prey, moved in ever-tightening circles, from one country to another, till at last he pounced on Israel. One can imagine Amos's hearers approving the denunciation of these heathen nations. They could even applaud God's denunciation of Judah because of the deep-seated hostility between the two kingdoms that went as far back as the dissolution of the united kingdom after Solomon. But Amos played no favorites; he swooped down on the unsuspecting Israelites as well in the severest language and condemned them for their crimes."¹⁵

Each oracle follows the same basic pattern. First, Amos declared the judgment to come. Second, he defended the judgment by explaining the reason for it. Third, he described the coming judgment.¹⁶

Other collections of oracles against foreign neighbors appear in Isaiah (chs. 13-17, 19, 21, 23, 34) , Jeremiah (chs. 46-51), and Ezekiel (chs. 25-32). One might also consider Obadiah and Nahum as oracles against foreign nations as well.

Constable: Amo 3:1--6:14

B. Messages of Judgment against Israel chs. 3-6

After announcing that God would judge Israel, Amos delivered five messages in which he explained more fully why God would judge the Northern Kingdom. Appeals for repentance and explanations of how to avoid judgment appear within these messages. The first three begin with the word, "Hear" (3:1; 4:1; 5:1; cf. Prov. 8:32), and the last two begin "Alas" (5:18) and "Woe" (6:1), both translations of the Hebrew word hoy.

Constable: Amo 3:1-15

1. The first message on sins against God and man ch. 3

Amos' first message explained that God would judge His people because they had oppressed others in spite of their uniquely privileged relationship with Yahweh. The prophet addressed this message initially to both Israel and Judah (vv. 1-2), but he focused it mainly on Israel (vv. 9, 12).

Constable: Amo 3:1-2

Israel's unique relationship with Yahweh 3:1-2

Amos called all the Israelites to hear a message from their Lord. He referred to them as those whom Yahweh had redeemed from Egypt reminding them of the unique privilege they enjoyed. He also mentioned that the Israelites, among all the peoples of the world, had a special relationship to the Lord.³⁴ This is an allusion to the covenant that God has made with the Israelites at Mt. Sinai (cf. Exod. 19:3-6; Deut. 28:1-14).³⁵ He had also revealed Himself to the Israelites as He had done to no other people. God said He would punish His people for their iniquities because they were sins against His unusual blessings (cf. v. 14).³⁶ Greater privilege always results in greater responsibility.

Constable: Amo 3:3-8

Israel's inevitable judgment by Yahweh 3:3-8

Amos asked seven rhetorical questions in verses 3-6 to help the Israelites appreciate the inevitability of their judgment. In each one the prophet pointed out that a certain cause inevitably produces a certain effect. The five questions in verses 3-5 expect a negative answer, and the two in verse 6 expect a positive one. Verses 7-8 draw the conclusion.

3:3-6 Two people do not travel together unless they first agree to do so. By implication, God and Israel could not travel together toward God's intended destination for the nation unless the Israelites agreed to do so on His terms (cf. v. 2).

3:4 A lion does not roar in the forest unless it has found prey. Young lions do not growl in their dens unless they have captured something and are protecting it (cf. 1:2).

3:5 Birds do not get snared in traps unless there is bait in the traps that attracts them. Animal traps do not snap shut unless something triggers them.

3:6 People do not tremble at the news of some coming danger unless someone blows a trumpet to warn them. Calamities do not occur in cities unless God has either initiated or permitted them.

"The seven examples of related events began innocuously, but become increasingly foreboding. The first example (Amos 3:3) had no element of force or disaster about it. The next two (v. 4), however, concerned the overpowering of one animal by another, and the two after that (v. 5) pictured man as the vanquisher of animal prey. In the final two examples (v. 6), people themselves were overwhelmed, first by other human instruments, then by God Himself. This ominous progression, to the point where God Himself is seen as the initiator of human calamity, brought Amos to a climactic statement (vv. 7-8)."³⁷

3:7 A similar inevitable connection exists between two other events. God does nothing to His people unless He first warns them through one of His prophets (cf. Ps. 25:14; Jer. 23:18, 22).³⁸

3:8 Amos drew the final comparison with allusion to his previous illustrations. The message of judgment coming from the Lord that Amos now brought the Israelites was like the roaring of a lion. Who would not fear such a lion as the sovereign Yahweh? Indeed, how could the mouthpiece of the lion not prophesy since Yahweh had spoken?

Constable: Amo 3:9-10

Israel's unparalleled oppression from God 3:9-10

3:9 Amos called for announcements to be made to the large buildings (i.e., to the people living in them) of Ashdod in Philistia and to those in Egypt.³⁹ Amos may have chosen these nations because they had previously oppressed the Israelites. People who lived in citadels were the wealthy and the leaders of those areas.⁴⁰ They should come and stand on the mountains surrounding Samaria, the capital of the Northern Kingdom. There they would witness great tumults, not the peace and order that should have prevailed, and oppressions within Samaria. The Israelites were assaulting and robbing one another; the rich were taking advantage of the poor.

3:10 Yahweh announced that the Israelites had plundered, looted, and terrorized each other so long that they no longer knew how to do right (Heb. nekohah, straightness). The Israelites were different from their aggressors because they plundered and looted their own fortresses rather than those of a foreign enemy. It was as though the Israelites hoarded up violence and devastation as others, and they, did material wealth. Now the wealthy foreigners, infamous for their own similar sins, would see that the Israelites behaved even worse in their citadels.

Constable: Amo 3:11-15

Israel's coming catastrophe from Yahweh 3:11-15

Amos' announcement of Israel's coming judgment came in three waves (vv. 11, 12, and 13-15).

3:11 Sovereign Yahweh announced that an enemy that would surround the land of Israel would destroy and loot its impressive fortresses. That enemy proved to be Assyria, which besieged and destroyed Samaria and overran all Israel in 722 B.C.

3:12 Yahweh also predicted that only a small remnant of the people would survive. The situation would be similar to when a shepherd snatched a remaining fragment of a sheep, a couple of leg bones or a small piece of an ear, from the mouth of an attacking wild animal. It would be like when someone stole everything in a house and the owner could only hold onto a piece of his bed or a bedspread. Similarly an overpowering enemy would steal away the people of Samaria, and only a few would escape.

The figure of a shepherd represented Yahweh in Israel's literature (e.g., Ps. 23:1; et al.). The people would have seen Him as the one who would rescue the remnant as well as the one who would allow the enemy to overpower them.

3:13 Sovereign Yahweh almighty, the suzerain warrior who led the most vast and powerful of all armies, urged Amos to hear His word and to bear testimony against the house of Jacob. The reference to Jacob recalls the devious nature of this ancestor whose character the present generation of Israelites manifested. It also recalls God's gracious promises to Jacob. The Israelites, as bad as they were, were God's people, not just the people of King Jeroboam.

3:14 God now promised to destroy the pagan altars that Jeroboam I had erected at Bethel at the same time He destroyed the people of Israel (cf. 1 Kings 12:26-30). This altar, and the one in Dan, had taken the place of the one in Jerusalem for most of the Israelites. The one in Bethel was the most popular religious center in Israel. There the Israelites practiced apostate worship. The horns of this altar, symbolic of the strength of its deity, would be cut off and would fall to the ground showing its impotence. The horns of an altar were also places of asylum in the ancient Near East (1 Kings 1:50), so their cutting off pictures no asylum for the Israelites when God's judgment came.

3:15 God also promised to destroy the Israelites' winter and summer homes. The fact that many Israelite families could afford two houses and yet were oppressing their poorer brethren proved that they lived in selfish luxury. They had embellished their great houses with expensive ivory decorations (cf. 1 Kings. 21:1, 18; 22:39; Ps. 45:8). The two great sins of the Israelites, false religion (v. 14) and misuse of wealth and power (v. 15), would be the objects of God's judgment.

"The enduring principle here is that God will destroy elaborate altars, expensive houses, and other accoutrements of an extravagant lifestyle when these items are acquired through oppression, fraud, and strong-arm tactics. The idolatry of the people led to their opulent lifestyles. Life apart from God may yield temporary material gain, but it will surely result in eternal loss."⁴¹

Guzik: Amo 3:1-15 - The Logic of God's Judgment

Amos 3 - The Logic of God's Judgment

A. The logic of God's judgment.

1. (1-2) God's love and care for Israel makes their judgment unavoidable.

Hear this word that the LORD has spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying: "You only have I known of all the families of the earth; therefore I will punish you for all your iniquities."

a. Against the whole family which I brought up from the land of Egypt: Israel's rejection and disregard of God is all the more inexcusable in light of God's great deliverance. In His bringing Israel up from the land of Egypt, God proved His love and care for Israel; for God to speak against them shows He must have been sorely provoked.

i. The central act of redemption in the Old Testament is Israel's exodus from Egypt. All through the Old Testament, God calls Israel to look back and remember Him as the one who freed them from Egypt. The central act of redemption in the New Testament - and in God's whole plan of redemption - is the work of Jesus on the cross. In the same way, we are called to constantly look back and remember what Jesus did on the cross and to live in light of that great fact.

b. You only have I known of all the families of the earth; therefore I will punish you for all your iniquities: God makes a clear connection between the great privilege of Israel (you only have I known) and the great responsibility this privilege brings (therefore I will punish you). If Israel thought that their standing as a specially chosen nation made them less responsible before God, they were tragically mistaken.

i. "The false deduction which is too often made is that if we are the privileged people of God, therefore we may look for His mercy, He will not punish us. That is not so. The measure of our privilege, in the Divine economy, is the measure of our responsibility. Therefore if we fail to fulfill that responsibility He will not pass over our sins, but rather will visit upon us all our iniquities. It is well that those nations who boast of the Divine favour, should lay this lesson to heart." (Morgan)

2. (3-6) The inescapable logic of God's judgment.

Can two walk together, unless they are agreed? Will a lion roar in the forest, when he has no prey? Will a young lion cry out of his den, if he has caught nothing? Will a bird fall into a snare on the earth, where there is no trap for it? Will a snare spring up from the earth, if it has caught nothing at all? If a trumpet is blown in a city, will not the people be afraid? If there is calamity in a city, will not the LORD have done it?

a. Can two walk together, unless they are agreed? In this section, Amos connects six statements that are obvious true. In our manner of speaking he might have said, "Is the Pope Catholic?"

b. If there is calamity in a city, will not the LORD have done it? The six statements of the obvious lead into a seventh statement, each one reinforcing this final point. When judgment comes against the cities of Israel, everyone should know that it was the LORD who has done it. It won't be an accident, fate, or "bad luck." It will be the hand of the LORD.

3. (7-8) The inevitable message of the prophet.

Surely the Lord GOD does nothing, unless He reveals His secret to His servants the prophets. A lion has roared! Who will not fear? The Lord GOD has spoken! Who can but prophesy?

a. Surely the Lord GOD does nothing, unless He reveals His secret: In context, Amos speaks of the coming judgment upon Israel. God revealed this secret to His prophets, and it was prophesied for years and years before it happened so Israel would have every opportunity to repent.

i. God especially reveals the secrets of His coming judgment, so that men will have time to repent and no reason to be surprised. "Such secrets of God are revealed to them, that they may inform the people; that, by repentance and conversion, they may avoid the evil, and, by walking closely with God, secure the continuance of his favour." (Clarke)

ii. We must remember the context of the prophet Amos, and understand that this does not mean that God does nothing without revealing it to a prophet first. In Ephesians 3:5 Paul describes how God deliberately hid the nature of the church (being a new body, not Israel and not Gentile) from Old Testament prophets. This is one example of something that God didn't announce or explain until it happened, without giving a prior revelation to a prophet.

b. A lion has roared! Who will not fear? The Lord GOD has spoken! Who can but prophesy? Amos is saying, "Don't blame me. I'm only the messenger." As natural as it is for a man to fear when a lion roars, that is how natural it is for the prophet to prophesy when the Lord GOD has spoken.

4. (9-10) The message of judgment against Israel goes to the surrounding nations.

"Proclaim in the palaces at Ashdod, and in the palaces in the land of Egypt, and say: 'Assemble on the mountains of Samaria; see great tumults in her midst, and the oppressed within her. For they do not know to do right,' Says the LORD, 'Who store up violence and robbery in their palaces.'"

a. Proclaim in the palaces at Ashdod, and in the palaces in the land of Egypt: The city of Ashdod was a leading city of the Philistines. God invites the nations - represented here by Philista and Egypt - to come to Samaria (the capital city of the northern kingdom of Israel) and see their sin (great tumults in her midst, and the oppressed within her).

i. Hubbard on the choice of the Egyptians and Philistines as witnesses: "Their reputations for injustice and brutality would be resented by the Israelites, who would consider themselves in every way morally superior to those whom God had summoned as witnesses." It will also "show that covenant law is not the only criterion for testing Israel's behaviour but that by any standards of international decency they have become culprits."

b. Who store up violence and robbery in their palaces: The rich and powerful of Israel used their wealth and power to oppress and steal from others. God invites the nations to see the sin of Israel, so they can understand the judgment He will bring upon Israel.

B. The destruction God's judgment brings.

1. (11-12) Israel will be conquered and exiled.

Therefore thus says the Lord GOD: "An adversary shall be all around the land; he shall sap your strength from you, and your palaces shall be plundered." Thus says the LORD: "As a shepherd takes from the mouth of a lion two legs or a piece of an ear, so shall the children of Israel be taken out who dwell in Samaria; in the corner of a bed and on the edge of a couch!"

a. An adversary shall be all around the land: This was fulfilled in the Assyrian invasion of Israel, less than 30 years after Amos made this prophecy. For ten years, Israel was a subject state in the Assyrian Empire.

b. As a shepherd takes from the mouth of the lion: Exodus 22:10-13 says that if an animal dies in the care of another man - such as a shepherd - that the shepherd must make restitution to the owner of the animal, unless he can bring remains that demonstrate the animal was attacked by a predator. "Amos' comparison, then, makes the sarcastic point that when invasion strikes Israel's devastation will be so complete that all that will be rescued is proof of death in the form of scraps of furniture." (Hubbard)

c. So shall the children of Israel be taken out who dwell in Samaria: This was fulfilled in the Assyrian exile of Israel, less than 40 years after Amos made this prophecy. After a little more than ten years as a subject state in the Assyrian Empire, Israel was completely conquered by Assyria and the people of Israel were taken from their land and scattered throughout the Assyrian Empire.

2. (13-15) Judgment on wicked places.

"Hear and testify against the house of Jacob," says the Lord GOD, the God of hosts, "That in the day I punish Israel for their transgressions, I will also visit destruction on the altars of Bethel; and the horns of the altar shall be cut off and fall to the ground. I will destroy the winter house along with the summer house; the houses of ivory shall perish, and the great houses shall have an end," says the LORD.

a. I will also visit destruction on the altars of Bethel; and the horns of the altar shall be cut off and fall to the ground: The altars of dedication to idols would be destroyed by God's judgment. When we build a place of idolatry, we invite God to destroy it. The horns of the altar at each corner and were thought to represent the "strength" of the altar, just as horns represent the "strength" of an animal.

b. The great houses shall have an end: God's judgment would not stop at places of idol worship; it would also extend to places built and enjoyed through oppression and robbery.

i. In the age prior to Jeroboam II, the houses in Israel's cities were roughly the same size. But archaeologists find a change starting in the eighth century B.C. - ancient cities like Tirzah have a neighborhood of large, expensive houses and another neighborhood of small, crowded structures, smaller than the houses from previous years. The larger houses are filled with the marks of prosperity, and the oppressive rich of Israel thought they could find safety there - but God's judgment came against those houses as well, just as Amos promised.

© 2001 David Guzik - No distribution beyond personal use without permission

Tafsiran/Catatan -- Lainnya

Evidence: Amo 3:8

The Lion of the tribe of Judah has commanded us to preach the gospel to every creature (see Act 4:20 and 1Co 9:16 ).

Pendahuluan / Garis Besar

JFB: Amos (Pendahuluan Kitab)

AMOS (meaning in Hebrew "a burden") was (Amo 1:1) a shepherd of Tekoa, a small town of Judah, six miles southeast from Beth-lehem, and twelve from Jerusalem, on the borders of the great desert (2Ch 20:20; compare 2Ch 11:6). The region being sandy was more fit for pastoral than for agricultural purposes. Amos therefore owned and tended flocks, and collected sycamore figs; not that the former was a menial office, kings themselves, as Mesha of Moab (2Ki 3:4), exercising it. Amos, however (from Amo 7:14-15), seems to have been of humble rank.

Though belonging to Judah, he was commissioned by God to exercise his prophetical function in Israel; as the latter kingdom abounded in impostors, and the prophets of God generally fled to Judah through fear of the kings of Israel, a true prophet from Judah was the more needed in it. His name is not to be confounded with that of Isaiah's father, Amoz.

The time of his prophesying was in the reigns of Uzziah king of Judea, and Jeroboam II, son of Joash, king of Israel (Amo 1:1), that is, in part of the time in which the two kings were contemporary; probably in Jeroboam's latter years, after that monarch had recovered from Syria "the coast of Israel from the entering of Hamath to the sea of the plain" (2Ki 14:25-27); for Amos foretells that these same coasts, "from the entering in of Hamath unto the river of the wilderness," should be the scene of Israel's being afflicted (Amo 6:14); also his references to the state of luxurious security then existing (Amo 6:1, Amo 6:4, Amo 6:13), and to the speedy termination of it by the Assyrian foe (Amo 1:5; Amo 3:12, Amo 3:15; Amo 5:27; Amo 8:2), point to the latter part of Jeroboam's reign, which terminated in 784 B.C., the twenty-seventh year of Uzziah's reign, which continued down to 759 B.C. He was contemporary with Hosea, only that the latter continued to prophesy in reigns subsequent to Uzziah (Hos 1:1); whereas Amos ceased to prophesy in the reign of that monarch. The scene of his ministry was Beth-el, where the idol calves were set up (Amo 7:10-13). There his prophecies roused Amaziah, the idol priest, to accuse him of conspiracy and to try to drive him back to Judah.

The first six chapters are without figure; the last three symbolical, but with the explanation subjoined. He first denounces the neighboring peoples, then the Jews, then Israel (from the third chapter to the end), closing with the promise or restoration under Messiah (Amo 9:11-15). His style is thought by JEROME to betray his humble origin; but though not sublime, it is regular, perspicuous, and energetic; his images are taken from the scenes in nature with which he was familiar; his rhythms are flowing, his parallelisms exact, and his descriptions minute and graphic. Some peculiar expressions occur: "cleanness of teeth," that is, want of bread (Amo 4:6); "the excellency of Jacob" (Amo 6:8; Amo 8:7); "the high places of Isaac" (Amo 7:9); "the house of Isaac" (Amo 7:16); "he that createth the wind" (Amo 4:13).

HENGSTENBERG draws an able argument for the genuineness of the Mosaic records from the evidence in Amos, that the existing institutions in Israel as well as Judah (excepting the calves of Jeroboam), were framed according to the Pentateuch rules.

Two quotations from Amos occur in the New Testament (compare Act 7:42-43, with Amo 5:25-26; and Act 15:16-17, with Amo 9:11).

PHILO, JOSEPHUS, MELITO'S catalogue, JEROME, JUSTIN MARTYR (Dialogue with Trypho, 22, quoting the fifth and six chapters of Amos as "one of the twelve minor prophets"), and the sixtieth canon of the Laodicean council support the canonicity of the book of Amos.

JFB: Amos (Garis Besar)

• GOD'S JUDGMENTS ON SYRIA, PHILISTIA, TYRE, EDOM, AND AMMON. (Amo 1:1-15)
• CHARGES AGAINST MOAB, JUDAH, AND LASTLY ISRAEL, THE CHIEF SUBJECT OF AMOS' PROPHECIES. (Amos 2:1-16)
• GOD'S EXTRAORDINARY LOVE, BEING REPAID BY ISRAEL WITH INGRATITUDE, OF NECESSITY CALLS FOR JUDGMENTS, WHICH THE PROPHETS ANNOUNCE, NOT AT RANDOM, BUT BY GOD'S COMMISSION, WHICH THEY CANNOT BUT FULFIL. THE OPPRESSION PREVALENT IN ISRAEL WILL BRING DOWN RUIN ON ALL SAVE A SMALL REMNANT. (Amo 3:1-15)
• DENUNCIATION OF ISRAEL'S NOBLES FOR OPPRESSION; AND OF THE WHOLE NATION FOR IDOLATRY; AND FOR THEIR BEING UNREFORMED EVEN BY GOD'S JUDGMENTS: THEREFORE THEY MUST PREPARE FOR THE LAST AND WORST JUDGMENT OF ALL. (Amo 4:1-13)
• ELEGY OVER THE PROSTRATE KINGDOM: RENEWED EXHORTATIONS TO REPENTANCE: GOD DECLARES THAT THE COMING DAY OF JUDGMENT SHALL BE TERRIBLE TO THE SCORNERS WHO DESPISE IT: CEREMONIAL SERVICES ARE NOT ACCEPTABLE TO HIM WHERE TRUE PIETY EXISTS NOT: ISRAEL SHALL THEREFORE BE REMOVED FAR EASTWARD. (Amos 5:1-27)
• DENUNCIATION OF BOTH THE SISTER NATIONS (ESPECIALLY THEIR NOBLES) FOR WANTON SECURITY--ZION, AS WELL AS SAMARIA: THREAT OF THE EXILE: RUIN OF THEIR PALACES AND SLAUGHTER OF THE PEOPLE: THEIR PERVERSE INJUSTICE. (Amo 6:1-14)
• AMAZIAH'S CHARGE AGAINST AMOS: HIS DOOM FORETOLD. (Amo 7:10-17)
• VISION OF A BASKET OF SUMMER FRUIT SYMBOLICAL OF ISRAEL'S END. RESUMING THE SERIES OF SYMBOLS INTERRUPTED BY AMAZIAH, AMOS ADDS A FOURTH. THE AVARICE OF THE OPPRESSORS OF THE POOR: THE OVERTHROW OF THE NATION: THE WISH FOR THE MEANS OF RELIGIOUS COUNSEL, WHEN THERE SHALL BE A FAMINE OF THE WORD. (Amo 8:1-14)
• FIFTH AND LAST VISION. (Amo 9:1-15) None can escape the coming judgment in any hiding-place: for God is omnipresent and irresistible (Amo 9:1-6). As a kingdom, Israel shall perish as if it never was in covenant with Him: but as individuals the house of Jacob shall not utterly perish, nay, not one of the least of the righteous shall fall, but only all the sinners (Amo 9:7-10). Restoration of the Jews finally to their own land after the re-establishment of the fallen tabernacle of David; consequent conversion of all the heathen (Amo 9:11-15).

TSK: Amos 3 (Pendahuluan Pasal)

Overview

Amo 3:1, The necessity of God’s judgment against Israel; Amo 3:9, The publication of it, with the causes thereof.

Poole: Amos (Pendahuluan Kitab)

THE ARGUMENT

IF we might be allowed to make a conjecture at the quality of our prophet’ s sermons by the signification of his name, we must conclude that they contain heavy tidings and grievous judgments coming upon them to whom he is sent to preach; Amos in the Hebrew coming from a word which signifies to burden, to lay a weight or load on one. But we have a surer rule to judge the contents of his prophecy by. He is by some ancient writers, erring in this point, said to be the father of Isaiah; but besides that Isaiah was contemporary with Amos, which fairly argues it unlikely that Isaiah should be Amos’ s son, Amoz the father of Isaiah is quite another name, different from Amos, both in letters wherewith each is spelt, and in signification also. And if Isaiah were of the royal line, (as some say he was,) nephew to either Amaziah or Uzziah by a brother, it cannot be conceived how Amos, a plain herdsman of Tekoa, should be his father. It is certain he was either by birth, or education, or employment, or in all these respects, of the tribe of Judah, and as certain that by an immediate call from God he was taken off the herdsman’ s work and made a prophet, Amo 7:14,15 . He did in deed, as he professed in word, come from the Lord, and in his name delivered his message to all those whom God sent him unto. And pursuant hereto he preacheth first against those nations who were borderers, and had been bitter, oppressive, and old adversaries to Israel and Judah, Amo 1:3 , to the end, and Amo 2:1-3 . By this express course, declaring future just executions upon Syria, Palestine, Tyre, Edom, Ammon, and Moab, the prophet doth much prevent the prejudices which Israel and Judah might have had against his person and doctrine. Now he may more freely and plainly reprove and threaten the sins of God’ s own people, since he hath so plainly reproved and threatened their enemies; and they who easily believed him a prophet in his predictions against foreigners, must in reason as easily believe him a prophet in his reproofs and predictions against themselves. He doth bestow the far greater part of his discourses on Israel, or the kingdom of the ten tribes, to whom he was principally sent; yet he doth prophesy against Judah also; and to both he is very sharp in his reproofs, impartial in his censures, earnest in his persuasions to repent, very full in his encouragements to this duty, and demonstratively evident in his charging sin upon them. He had Isaiah, Joel, and Hosea contemporary with him, though it appear not how long.

He is in many places sententious and concise, which makes the passages the more obscure. Though he do bring with him many things from his country employment in his reproofs, allusions, and arguments, yet fitted with admirable skill, and beautified with an unimitable eloquence, and fortified with that loftiness of style that proclaims itself to be from Him who gave man both judgment, fancy, and tongue, which is an intrinsic character of divinity in our prophet’ s writing. He was a person of most undaunted resolution, of a prudent conduct, and of spotless integrity, as appears by the contest he had with Amaziah chief of the priests of Beth-el, Amo 7:10 , &c.

He lived when Judah’ s affairs were tolerably well and prosperous, but when Israel’ s were in the highest meridian, when they thought themselves secure against all the dangers he foretold: Uzziah had pretty well recovered Judah, and settled it; Jeroboam had highly advanced Israel’ s fame, riches; and power. With their growth in these, sin grew as fast and as exorbitant, and called for judgments, which our prophet foretells very plainly in express words, Amo 7:11,17 , and in very significant hieroglyphics, Am 7 Am 8 Am 9 . He foretells the earthquake, Amo 1:1 ; an emblem of those civil dissensions which shook their foundations, and half ruined them before the Assyrian conquered and captivated them. Which miseries lasted through an interregnum of eleven years, say some; to be sure through the reign of Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea, in whose time all these miseries were swallowed up in a greater, their perpetual captivity, which came upon them about fifty-four or sixty-five years after the death of Jeroboam the Second, near to whose court and within their hearing Amos preached many, perhaps most of his sermons; and therefore you may observe his reproofs, threats, and predictions seem to be calculated for that court, which was highly guilty of the sins he reproved, and were called to repent of them, which because they did not, they did deeply suffer both in the civil wars under those four usurpers and conspirators, Shallum, Menahem, Pekah, and Hoshea, and most deeply in the Assyrian captivity. In the annotations you will find there is some reference to those times, with somewhat more particular application of the prophetic text to the circumstances of times he aimed at, than hath been by any learned pen I have happened to peruse; and would the brevity to which these annotations are bound have borne a larger account of those times, and a fuller accommodation of them to the prophetic discourses, I do not doubt but the truth of the prophet’ s charge, reproof, threats, and predictions against Israel would appear to every reader. Lastly, our prophet, as others, closeth the sad tragedy of this fleshly, sinning Israel with promise of a spiritual state under the Messiah, full of grace and peace.

Poole: Amos 3 (Pendahuluan Pasal)

CHAPTER 3

The necessity of God’ s judgment against Israel, Amo 3:1-8 . The publication of it, with the causes thereof, Amo 3:9-15 .

MHCC: Amos (Pendahuluan Kitab)

Amos was a herdsman, and engaged in agriculture. But the same Divine Spirit influenced Isaiah and Daniel in the court, and Amos in the sheep-folds, giving to each the powers and eloquence needful for them. He assures the twelve tribes of the destruction of the neighbouring nations; and as they at that time gave themselves up to wickedness and idolatry, he reproves the Jewish nation with severity; but describes the restoration of the church by the Messiah, extending to the latter days.

MHCC: Amos 3 (Pendahuluan Pasal)

(Amo 3:1-8) Judgments against Israel.

(Amo 3:9-15) The like to other nations.

Matthew Henry: Amos (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Prophecy of Amos

Though this prophet appeared a little before Isaiah, yet he was not, as some have mistaken, that Amos who was the father of Isaiah (Isa 1:1), for in the Hebrew their names are very different; their families too were of a different character, for Isaiah was a courtier, Amos a country-farmer. Amos signifies a burden, whence the Jews have a tradition that he was of a slow tongue and spoke with stammering lips; we may rather, in allusion to his name, say that his speech was weighty and his word the burden of the Lord. He was (as most think) of Judah, yet prophesied chiefly against Israel, and at Bethel, Amo 7:13. Some think his style savours of his extraction, and is more plain and rustic than that of some other of the prophets; I do not see it so; but it is plain that his matter agreed with that of his contemporary Hosea, that out of the mouth of these two witnesses the word might be established. It appears by his contest with Amaziah the priest of Bethel that he met with opposition in his work, but was a man of undaunted resolution in it, faithful and bold in reproving sin and denouncing the judgments of God for it, and pressing in his exhortations to repentance and reformation. He begins with threatenings against the neighbouring nations that were enemies to Israel, Amo 1:1-15 and 2. He then calls Israel to account, and judges them for their idolatry, their unworthy walking under the favours God had bestowed upon them, and their incorrigibleness under his judgments, Amo 3:1-15 and Amo 4:1-13. He calls them to repentance (ch. 5), rejecting their hypocritical sacrifices unless they did repent. He foretels the desolations that were coming upon them notwithstanding their security (Amo 6:1-14), some particular judgments (ch. 7), particularly on Amaziah; and, after other reproofs and threatenings (Amo 8:1-14 and Amo 9:1-15), concludes with a promise of the setting up of the Messiah's kingdom and the happiness of God's spiritual Israel therein, just as the prophecy of Joel concluded. These prophets, having opened the wound in their reproofs and threatenings, which show all wrong, in the promises of gospel-grace open the remedy, which alone will set all to rights.

Matthew Henry: Amos 3 (Pendahuluan Pasal)

A stupid, senseless, heedless people, are, in this chapter, called upon to take notice, I. Of the judgments of God denounced against them and the warnings he gave them of those judgments, and to be hereby awakened out of their security (Amo 3:1-8). II. Of the sins that were found among them, by which God was provoked thus to threaten, thus to punish, that they might justify God in his controversy with them, and, unless they repented and reformed, might expect no other than that God should proceed in his controversy (Amo 3:9-15).

Constable: Amos (Pendahuluan Kitab)

Introduction

Title and Writer

The title of the book comes from its writer. The prophet's name means "burden-bearer" or "load-carrier."

Amos was a sheepherder (Heb. noqed; cf. 2 Kings 3:4) or sheep breeder, and he described himself as a herdsman (Heb. boqer; 7:14). He was more than a shepherd (Heb. ro'ah). He evidently owned or managed large herds of sheep and or goats and was probably in charge of shepherds. Amos also described himself as a grower of sycamore figs (7:14). Sycamore fig trees are not true fig trees but are a variety of the mulberry family, which produces fig-like fruit. Each fruit had to be scratched or pierced to let the juice flow out so the "fig" could ripen. These trees grew in the tropical Jordan Valley and around the Dead Sea to a height of 25 to 50 feet and bore fruit three or four times a year. They did not grow as well in the higher elevations such as Tekoa, Amos' hometown, so the prophet appears to have farmed at a distance from his home as well as ranching. Tekoa stood 10 miles south of Jerusalem in Judah. Thus Amos seems to have been a prosperous and influential Judahite, but there is no indication that he was a priest or had any connection with the royal family or the ruling classes in his land. Amos' natural surroundings had a profound effect on him and his writing (cf. 1:2; 2:9; 3:4-5; 5:19-20, 24; 6:12; 7:1-6; 8:1; 9:3-15).

Date

Amos ministered during the reigns of King Jeroboam II of Israel (793-753 B.C.) and King Uzziah (Azariah) of Judah (792-740 B.C.), specifically two years before "the earthquake" (1:1). Zechariah also referred to a notable earthquake during the reign of Uzziah (Zech. 14:5). Josephus wrote that an earthquake occurred when Uzziah entered the temple and was struck with leprosy (2 Chron. 26:16-20).¹ Archaeological excavations at Hazor and Samaria point to evidence of a violent earthquake in Israel about 760 B.C.² So perhaps Amos ministered about 760 B.C. This date may account for the omission of the name of King Jotham who ruled as coregent with Uzziah from 750-740 B.C. Thus Amos was a contemporary of the other eighth-century prophets: Hosea, Jonah, Micah, and Isaiah.

Place of Composition

Since Amos lived in the Judean town of Tekoa, he was a prophet from the Southern Kingdom.

Audience and Purpose

Amos prophesied against the Northern Kingdom of Israel (1:1). Yahweh raised him up to announce judgment on Israel because of her covenant unfaithfulness and rebellion against His authority. Amos announced the destruction of the Northern Kingdom, but he also predicted that the Lord would preserve a remnant that was repentant. He would restore this remnant to political prominence and covenant blessing and, through them, draw all nations to Himself. Amos announced a warning to the residents of the Northern Kingdom, but he also held out hope.

Historical Background

These were times of political stability, material prosperity, and geographical expansion for both the Northern and the Southern Kingdoms (cf. 1:6; 6:2, 13; 2 Kings 14:23-29; 2 Chron. 26:1-15). Jeroboam II and Uzziah were two of the most competent and effective kings that their respective kingdoms enjoyed. They brought their nations to heights of success second only to those in Solomon's golden age.³ The Northern Kingdom was at the height of its power during Jeroboam II's reign. Aramea had not recovered from its defeat by Adad-Nirari III of Assyria in 802 B.C., and Assyria had not yet developed into the superpower that it became under Tiglath-Pileser III (745-727 B.C.).

"Commerce thrived (8:5), an upper class emerged (4:1-3), and expensive homes were built (3:15; 5:11; 6:4, 11). The rich enjoyed an indolent, indulgent lifestyle (6:1-6), while the poor became targets for legal and economic exploitation (2:6-7; 5:7, 10-13; 6:12; 8:4-6). Slavery for debt was easily accepted (2:6; 8:6). Standards of morality had sunk to a low ebb (2:7)."⁴

Religion flourished too. The Hebrews participated in the yearly festivals (4:4; 5:5; 8:3, 10) and offered their sacrifices enthusiastically (4:5; 5:21-23). They believed God was with them and considered themselves immune to disaster (5:14, 18-20; 6:1-3; 9:10). Yet they worshipped the native Canaanite deities along with Yahweh.

Unity

Almost all scholars agree that the Book of Amos was originally a single book that the prophet Amos wrote. Comparison with the writings of the other eighth-century prophets and the consistently vivid and forthright style of Amos make this conclusion virtually inescapable.⁵

Theology

Amos stressed the sovereignty of Yahweh over history. He controls the movements of peoples (9:7) and the order of nature (4:13; 5:8). The prophet also affirmed the ability of people to submit to or reject the Lord's authority. He reminded his hearers of Yahweh's election of Israel (3:2) but repudiated the popular idea of his day that God would not punish His people.

"Amos, more than any other prophet, urged the responsibility of elective privilege."⁶

Like many of the other prophets, Amos spoke of the day of the Lord. He saw it as a time when God would judge sin, even in His own people (5:18-20). Another day would come, however, when David's kingdom would be restored and would include both Jews and Gentiles (9:13-15).⁷

Message⁸

The Book of Amos is distinctive from the other prophetic books of the Old Testament in two respects.

First, the prophet Amos was not a prophet in the same sense that the other prophets were prophets. He was not recognized as a prophet among his contemporaries. He had not been to one of the schools of the prophets. He had not been discipled by another recognized prophet. He was what we would call today a "layman" and an untrained layman at that.

Second, the prophecy of Amos is not a prophecy in the same sense that the other prophetic books were prophecies. Amos' perspective was wider than most of the other prophets. One evidence of this is that he did not refer to God as the God of Israel, as the other prophets did. Instead he thought of Him and referred to Him as the God of the whole earth. Moreover, Amos grouped Judah and Israel with Damascus, Gaza, Tyre, Edom, Ammon, and Moab. He saw Yahweh as sovereign over all these city-states and nations, not just over Judah and Israel primarily. Whereas Isaiah, Jeremiah, Ezekiel, and Daniel all recorded messages of judgment against foreign nations, they focused on Judah and Israel particularly in their books. Amos viewed Judah and Israel as two among many nations that God would judge for the same sins.

In Amos we see God as detached from the prophetic order and from every nation yet directing through a man uniquely chosen as His prophet and directing over the affairs of all nations.

There are at least three permanent values of the Book of Amos. It reveals the philosophy, the practice, and the promise of divine government.

Amos gives us the philosophy of the divine government in the comprehensiveness of its outlook. The prophet did not argue for God's universal sovereignty nor did he even affirm it. He assumed it and applied it. In particular, he explained the standard by which God exercises His universal sovereignty, the principle by which He rules, and the patience that marks His governing.

The standard by which God measures nations is their treatment of other nations. God would judge the Arameans because they were cruel to their neighbors. He would judge the Philistines because they bought and sold other human beings. The Phoenicians traded in human lives in spite of a covenant in which they pledged to do otherwise. The Edomites were unforgiving and took revenge. The Ammonites were cruel. The Moabites were violent and vindictive. The Judahites had despised the Lord's word regarding what their treatment of others should be. And the Israelites had oppressed the poor and needy even within their own borders. These are all expressions of violations of human rights.

The principle that lies behind this standard is that privilege brings responsibility. God's harshest judgment fell on His own people who had the most light. The pagan nations were guilty of violating human rights too, but their punishment would be less because they did not have the privilege of having God's revealed will as the Israelites did. We see the same principle in operation in Romans 1-3. All people are under divine wrath because everyone has failed to respond positively to the light we have. But those who have more light fall under severer judgment because they sin with a greater knowledge of God's will. Similarly, national privilege determines national responsibility.

The patience that marks God's sovereign governing of the world comes out clearly in Amos too. The phrase "for three transgressions, yes, for four" reminds us that God does not judge nations for only one transgression. Every transgression will receive punishment from God, but judgment does not fall immediately. God could have judged these nations much sooner than He did, but He was patient and waited until they had sinned repeatedly. In Genesis we read that "the iniquity of the Amorite is not yet complete" (Gen. 15:16). God waited to judge all these nations until they had amassed so much sin that He could wait no longer to judge them. Fortunately, God deals with us the same way, or we all would have died long ago.

If cruelty to other nations makes God angry, it is because His heart is set upon kindness. If oppression stirs up His wrath, it is because He desires people to live in peace. If violations of human rights call down His judgment, it is because He longs that people experience happiness and well-being. His sovereign government always moves toward the best conditions for humanity. He resists what mars those conditions. Amos closes with a picture of the world order that God desires and will bring to pass eventually.

The second permanent value of this book is its presentation of Israel as a case study of Yahweh's government. No nation had so much light as Israel or a closer relationship to God than Israel did (3:1-2, 7). But in Israel privilege had borne the fruit of sin and would end with judgment.

When God wanted to convict His people of their sins, he described the luxury and wantonness of Israel's women (4:1). John Ruskin, the English poet, claimed that war would cease when enough pure women demanded it. Amos pictured the depravity of the Israelites by describing the evil women of the nation promoting it. He also described it this way: 4:4. The Israelites were going to places of worship to engage in sinful rituals, not to worship. A modern equivalent would be, "Let's go to church to meet someone of the opposite sex that we can sin with."

Israel had sinned in failing to yield to Yahweh's chastisement (4:6, 8, 9, 10, 11). None of God's judgments on His people had moved them to repent. The Israelites who longed to see "the day of the Lord" failed to realize that it would be a day of judgment for them (5:18-20). Those of them who never gave "the day of the Lord" a thought and were at ease in Zion needed to realize that this day was coming.

The terrible descriptions of Israel's sins in this book appear all the worse because of Israel's privileged position. These were His chosen people. He did nothing without revealing it to them through His servants the prophets. Yet the Israelites were guilty of the sins of wanton womanhood, of refusal to submit to discipline, of professing a desire for God to act, and of indifference to the fact that He would act in judgment.

In five visions Amos pronounced judgment that would fall on the Israelites. These were the visions of the locusts, the fire, the plumb line, the basket of summer fruit, and the coming of Yahweh by way of the altar of judgment. In all of them Amos pictured divine judgment determined, temporarily restrained, and finally executed. These prophecies of coming judgment must have sounded strange to the Israelites who were then living lives of ease and material prosperity. After all, had not God said He would bless the godly with prosperity? How could Amos then say that the Israelites were such great sinners? Furthermore, Amos was a nobody in society, a despised shepherd, a rural dolt.

Because Israel's light had been clear, her judgment would be pervasive. She had failed to take advantage of her privileges and had lived selfishly. Consequently her ruin would be complete.

The third permanent value of this book is the promise of ultimate restoration that it contains at the very end. This restoration would come in three stages. First, there would be preliminary restoration. God would restore the Davidic dynasty to power (9:11). Then progressive restoration of the nation would follow (9:12-14). Finally, there would be permanent restoration (9:15).

Amos, then, reveals the sovereign government of the God of all the earth. We discover His philosophy of government, we see a case study of His government, and we learn of the outcome of His government in this book.

The message of Amos is that God blesses people so they can be channels of blessing to others, not so they may simply squander His blessings selfishly.

This message is applicable mainly to national life because national life is the primary focus of the revelation in Amos.

God still rules over all nations, not just His chosen people. He still opposes nations that violate human rights, and He will judge them. The old order may pass away with the turning of the pages of the calendar, but the divine order does not change. God remains the same. God's methods change, His requirements for His people change, His dispensations (household rules) change, but His underlying attitudes toward people do not change. Cruelty is as hateful to God today as it ever has been.

Another major lesson of Amos is that people who have the light of God's truth live with greater responsibility than those who live in darkness. The light exposes our sins, and when we see our sins we must humble ourselves under the mighty hand of God or we will experience His judgment. Christians have a greater responsibility to judge themselves that we be not judged than the unsaved. And we will be judged, not with separation from God eternally but with separation from much future blessing.

Amos charged Israel with injustice, avarice, oppression, immorality, profanity, blasphemy, and sacrilege: seven deadly sins. These same sins mark believers today. We are in danger of doing what the Israelites in Amos' day of material prosperity did. We can conclude that our prosperity is a reward from God, that He is blessing us for our goodness. All the while we are preparing ourselves for judgment. It is only as we turn from our sins in profound repentance that we can live. Yet if judgment comes, its purpose is not to destroy us but to restore us to Himself.

We must distinguish between secular nations and the church of Jesus Christ. The principles that Amos reveals are applicable to both groups. The nations with greater light have greater responsibility. The church has greater light and has greater responsibility. When nations fail to take advantage of their light they become degraded. When the church fails to take advantage of its light it becomes degraded.

These principles are also applicable to individuals, as I'm sure you have seen by now. God's people are greatly blessed people. Unfortunately many Christians conclude that because there is therefore now no condemnation in Christ Jesus there is also no accountability to Christ Jesus. We must all stand before the judgment seat of Christ to receive payment for what we have done with the light that God has given us. This is an awesome thought that should sober and humble us every day we live. We need to prepare for our "day of the Lord," when we will see our Savior, stand before Him, and give an account of our stewardship to Him. Amos spoke to the Israelites as the people of God. We are the people of God in our day and need to heed his strong words of warning as well.

Constable: Amos (Garis Besar)

Outline

I. Prologue 1:1-2

A. Introduction 1:1

B. Theme 1:2

II. Prophetic messages that Amos delivered 1:3-6:14

A. Oracles against nations 1:3-2:5

1. An oracle against Aram 1:3-5

2. An oracle against Philistia 1:6-8

3. An oracle against Phoenicia 1:9-10

4. An oracle against Edom 1:11-12

5. An oracle against Ammon 1:13-15

6. An oracle against Moab 2:1-3

7. An oracle against Judah 2:4-5

8. An oracle against Israel 2:6-16

B. Messages of judgment against Israel chs. 3-6

1. The first message on sins against God and man ch. 3

2. The second message on women, worship, and stubbornness ch. 4

3. The third message on injustice 5:1-17

4. The fourth message on unacceptable worship 5:18-27

5. The fifth message on complacency and pride ch. 6

III. Visions that Amos saw chs. 7-9

A. Three short visions of impending judgment 7:1-9

1. The swarming locusts 7:1-3

2. The devouring fire 7:4-6

3. The plumb line 7:7-9

B. An intervening incident 7:10-17

1. The challenge 7:10-13

2. The response 7:14-17

C. Two more visions of impending judgment chs. 8-9

1. The basket of summer fruit ch. 8

2. The Lord standing by the altar ch. 9

Constable: Amos

Amos

Bibliography

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Andersen, F. I., and D. N. Freedman. Amos. Anchor Bible series. New York: Doubleday, 1989.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Constable, Thomas L. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Encyclopedia of Archaeological Excavations in the Holy Land. Edited by Michael Avi-Yonah and E. Stern. Englewood Cliffs, N.J.: Prentice-Hall, 1978.

Finley, Thomas J. Joel, Amos, Obadiah. The Wycliffe Exegetical Commentary series. Chicago: Moody Press, 1990.

Hammershaimb, E. The Book of Amos: A Commentary. Oxford: Blackwell, 1970.

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Hoffmon, Herbert B. "The Treaty Background of Hebrew Yada'." Bulletin of the American Schools of Oriental Research 181 (February 1966):31-37.

Hubbard, David A. Joel and Amos. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1989.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

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McComiskey, Thomas Edward. "Amos." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Motyer, J. A. The Day of the Lion: The Message of Amos. Downers Grove, Ill.: InterVarsity Press, 1974.

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Niehaus, Jeff. "Amos." In The Minor Prophets: An Exegetical and Expository Commentary. 3 vols. Edited by Thomas Edward McComiskey. Grand Rapids: Baker Book House, 1992.

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Stuart, Douglas. Hosea-Jonah. Word Biblical Commentary series. Waco: Word Books, 1987.

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Yadin, Y., et al. Hazor II: An Account of the Second Season of Excavations, 1956. Jerusalem: Magnes, 1960.

Copyright 2003 by Thomas L. Constable

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Haydock: Amos (Pendahuluan Kitab)

THE PROPHECY OF AMOS.

INTRODUCTION.

Amos prophesied in Israel about the same time as Osee, and was called from following the cattle to denounce God's judgments to the people of Israel and the neighbouring nations, for their repeated crimes, in which they continued with repentance. (Challoner) --- The kingdom was then almost free from idolatry, except that of the calves, yet dissolute and flourishing under Jeroboam II. The prophet spoke at Bethel, (chap. vii.) till the idolatrous priest, Amasias, forced him to flee to Thecua, four leagues south of Jerusalem, where he continued to prophesy against the various nations of Damascus, Juda, &c., but particularly against Israel, chap. i., &c. How long he continued is uncertain. St. Jerome and others account his style rustic; but St. Augustine (Doct. iv. 7.) as good a judge, pronounces that it was eloquent, and like that of the other inspired writers, suited to the speakers. (Calmet) --- Amos means "one carrying," or "a people torn away." (St. Jerome in Joel.) (Haydock) --- He deals in metaphors agreeably to his pastoral education, but is profound in sense. (St. Jerome, ep. ad Paulin.) --- After denouncing judgments on different nations, he foretells the coming of Christ and abundance of grace. (Worthington)

Gill: Amos (Pendahuluan Kitab)

INTRODUCTION TO AMOS

This book in the Hebrew Bibles is called "Sepher Amos", the Book of Amos; and, in the Vulgate Latin and Syriac versions, the Prophecy of Amos. This is not the same person with the father of Isaiah, as some have ignorantly confounded them; for their names are wrote with different letters; besides, the father of Isaiah is thought to have been of the royal family, and a courtier; whereas this man was a country farmer and herdsman. His name signifies "burdened": the Jews ^a say he was so called, because burdened in his tongue, or had an impediment in his speech, and stammered; but rather because his prophecies were burdens to the people, such as they could not bear, being full of reproofs and threatenings; however, his prophecy in this respect agrees with his name. What time he lived may be learned from Amo 1:1; by which it appears that he was, contemporary with Isaiah and Hosea; but whether he lived and prophesied so long as they did is not certain. The author of Seder Olam Zuta ^b makes him to prophesy in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. R. Abraham Zacut ^c, and R. David Ganz ^d, place him later than Hosea, and prior to Isaiah; they say that Amos received the law from Hosea, and Isaiah from Amos. Mr. Whiston ^e makes him to begin to prophesy in the year of the world 3231 A.M. or 773 B.C.; and Mr. Bedford ^f earlier, in 802 B.C.; and, from some passages in his prophecy, he appears to be of the land of Judah; see Amo 1:1; though he prophesied in the land of Israel, and against the ten tribes chiefly; the occasion of which was, Jeroboam had been very successful and victorious, and the people under him enjoyed great plenty and prosperity, and upon this grew wanton, luxurious, and very sinful; wherefore this prophet was sent to reprove them for their sins, to exhort them to repentance, and threaten them with captivity, in case of impenitence; and to comfort the truly godly with promises of the Messiah's coming and kingdom. The authenticity of this book is not to be questioned, since many passages out of it were taken by following prophets, as the words in Amo 1:2, by Joel, Joe 3:16, and by Jeremiah, Jer 25:30; Amo 4:9, by Haggai, Hag 2:17; Amo 9:13, by Joel, Joe 3:18; and others are quoted by the writers of the New Testament as divinely inspired, as Amo 5:25, in Act 7:42; nor is there any room to doubt of his being the writer of this book, as is manifest of his speaking of himself as the first person in it; though Hobbes ^g says it does not appear. Some have thought that his language is rustic, suitable to his former character and employment; but certain it is there are masterly strokes and great beauties of eloquence in it; and which shows that it is more than human. According to some writers, he was often beat and buffeted by Amaziah, the priest of Bethel; and at last the son of the priest drove a nail into his temples, upon which he was carried alive into his own country, and there died, and was buried in the sepulchre of his ancestors at Tekoa ^h.

Gill: Amos 3 (Pendahuluan Pasal)

INTRODUCTION TO AMOS 3

In this chapter the prophet goes on with his prophecy against Israel, whom God had highly favoured, and yet sinned against him, and therefore must expect to be punished by him; and the rather, since he and they were not agreed; and therefore there could be no communion between them, Amo 3:1; and by various similes are set forth the cause of divine judgments, the certain design of them, and their continuance, till the end is answered; which should be attended to, since every thing of this kind is of God, who giving his prophets notice of it, they are under an absolute necessity of declaring it; nor should they be blamed for it, Amo 3:4; and even the Heathen nations are appealed unto as witnesses of the sins of Israel, that caused such a denunciation of wrath; their tumults, oppression, injustice, violence, and robbery, Amo 3:9; wherefore an adversary is threatened to be sent among them, that should utterly destroy them, so that few should escape, Amo 3:11; particularly their idolatry and luxury seem to have been reigning sins, which had a great hand in bringing on their rum, and for which the Lord would punish them, Amo 3:13.