Teks -- Amos 7:1-17 (NET)

Symbolic Visions of Judgment

7:1 The sovereign Lord showed me this: I saw him making locusts just as the crops planted late were beginning to sprout. (The crops planted late sprout after the royal harvest.) 7:2 When they had completely consumed the earth’s vegetation, I said, “Sovereign Lord, forgive Israel! How can Jacob survive? He is too weak!” 7:3 The Lord decided not to do this. “It will not happen,” the Lord said. 7:4 The sovereign Lord showed me this: I saw the sovereign Lord summoning a shower of fire. It consumed the great deep and devoured the fields. 7:5 I said, “Sovereign Lord, stop! How can Jacob survive? He is too weak!” 7:6 The Lord decided not to do this. The sovereign Lord said, “This will not happen either.” 7:7 He showed me this: I saw the sovereign One standing by a tin wall holding tin in his hand. 7:8 The Lord said to me, “What do you see, Amos?” I said, “Tin.” The sovereign One then said, “Look, I am about to place tin among my people Israel. I will no longer overlook their sin. 7:9 Isaac’s centers of worship will become desolate; Israel’s holy places will be in ruins. I will attack Jeroboam’s dynasty with the sword.”

Amos Confronts a Priest

7:10 Amaziah the priest of Bethel sent this message to King Jeroboam of Israel: “Amos is conspiring against you in the very heart of the kingdom of Israel! The land cannot endure all his prophecies. 7:11 As a matter of fact, Amos is saying this: ‘Jeroboam will die by the sword and Israel will certainly be carried into exile away from its land.’” 7:12 Amaziah then said to Amos, “Leave, you visionary! Run away to the land of Judah! Earn your living and prophesy there! 7:13 Don’t prophesy at Bethel any longer, for a royal temple and palace are here!” 7:14 Amos replied to Amaziah, “I was not a prophet by profession. No, I was a herdsman who also took care of sycamore fig trees. 7:15 Then the Lord took me from tending flocks and gave me this commission, ‘Go! Prophesy to my people Israel!’ 7:16 So now listen to the Lord’s message! You say, ‘Don’t prophesy against Israel! Don’t preach against the family of Isaac!’ 7:17 “Therefore this is what the Lord says: ‘Your wife will become a prostitute in the streets and your sons and daughters will die violently. Your land will be given to others and you will die in a foreign land. Israel will certainly be carried into exile away from its land.’”

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

Wesley: Amo 7:1 - Thus

This is the first of five prophetic representations of what was coming upon this people.

Wesley: Amo 7:1 - The latter growth

The shooting up of the first growth being too luxuriant, they often eat it down with cattle; but if the second growth were eat up, it marred the whole harvest.

Wesley: Amo 7:1 - Mowed

It is supposed the first mowing of the corn in the blade was for the king's use; and after this the second springing grew up to the harvest.

Wesley: Amo 7:2 - It came to pass

In the vision.

Wesley: Amo 7:2 - By whom

How shall any of Jacob escape, if thou dost cast him down?

Wesley: Amo 7:3 - Repented

This is spoken after the manner of men.

Wesley: Amo 7:4 - Shewed

In vision.

Wesley: Amo 7:4 - Called

Commanded fire from heaven.

Wesley: Amo 7:4 - A part

Of the land too.

Wesley: Amo 7:7 - By a plumb

line - Strongly and beautifully built.

Wesley: Amo 7:8 - Set a plumb

line - I will exactly measure the whole ten tribes.

Wesley: Amo 7:8 - Pass by them

I will no more forbear, but will pull down all that is faulty.

Wesley: Amo 7:9 - The high places

The temples on high mountains built to idols.

Wesley: Amo 7:9 - Of Isaac

The seed of Isaac.

Wesley: Amo 7:10 - In the midst

Openly, and publickly, endeavouring to stir up Israel to sedition or rebellion.

Wesley: Amo 7:10 - The land

The people cannot bear all his harsh predictions.

Wesley: Amo 7:11 - Jeroboam shall die

He nowhere said so, but spake of his house distinguished from his person, as Amo 7:9.

Wesley: Amo 7:13 - The king's court

To which therefore thou oughtest to shew more respect, and not thus to affront the king in his own house.

Wesley: Amo 7:14 - No prophet

Not originally, or by study, or by any human designation.

Wesley: Amo 7:14 - An herdman

By breeding and occupation I was and still am, an herdman.

Wesley: Amo 7:14 - Sycamore fruit

This fruit was good food for man, or cattle.

Wesley: Amo 7:16 - The house of Isaac

The posterity of Isaac.

Wesley: Amo 7:17 - In a polluted land

Among the Heathen.

Wesley: Amo 7:17 - Israel

The ten tribes.

JFB: Amo 7:1 - showed . . . me; and, behold

The same formula prefaces the three visions in this chapter, and the fourth in Amo 8:1.

JFB: Amo 7:1 - grasshoppers

Rather, "locusts" in the caterpillar state, from a Hebrew root, "to creep forth." In the autumn the eggs are deposited in the earth; in the spring the young come forth [MAURER].

JFB: Amo 7:1 - the latter growth

Namely, of grass, which comes up after the mowing. They do not in the East mow their grass and make hay of it, but cut it off the ground as they require it.

JFB: Amo 7:1 - the king's mowings

The first-fruits of the mown grass, tyrannically exacted by the king from the people. The literal locusts, as in Joel, are probably symbols of human foes: thus the "growth" of grass "after the king's mowings" will mean the political revival of Israel under Jeroboam II (2Ki 14:25), after it had been mown down, as it were, by Hazael and Ben-hadad of Syria (2Ki 13:3), [GROTIUS].

JFB: Amo 7:2 - by whom shall Jacob arise?

If Thou, O God, dost not spare, how can Jacob maintain his ground, reduced as he is by repeated attacks of the Assyrians, and erelong about to be invaded by the Assyrian Pul (2Ki 15:19-20)? Compare Isa 51:19. The mention of "Jacob" is a plea that God should "remember for them His covenant" with their forefather, the patriarch (Psa 106:45).

JFB: Amo 7:2 - he is small

Reduced in numbers and in strength.

JFB: Amo 7:3 - repented for this

That is, of this. The change was not in the mind of God (Num 2:19; Jam 1:17), but in the effect outwardly. God unchangeably does what is just; it is just that He should hear intercessory prayer (Jam 5:16-18), as it would have been just for Him to have let judgment take its course at once on the guilty nation, but for the prayer of one or two righteous men in it (compare Gen 18:23-33; 1Sa 15:11; Jer 42:10). The repentance of the sinner, and God's regard to His own attributes of mercy and covenanted love, also cause God outwardly to deal with him as if he repented (Jon 3:10), whereas the change in outward dealing is in strictest harmony with God's own unchangeableness.

JFB: Amo 7:3 - It shall not be

Israel's utter overthrow now. Pul was influenced by God to accept money and withdraw from Israel.

JFB: Amo 7:4 - called to contend

That is with Israel judicially (Job 9:3; Isa 66:16; Eze 38:22). He ordered to come at His call the infliction of punishment by "fire" on Israel, that is, drought (compare Amo 4:6-11), [MAURER]. Rather, war (Num 21:28), namely, Tiglath-pileser [GROTIUS].

JFB: Amo 7:4 - devoured the . . . deep

That is a great part of Israel, whom he carried away. Waters are the symbol for many people (Rev 17:15).

JFB: Amo 7:4 - did eat up a part

Namely, all the land (compare Amo 4:7) of Israel east of Jordan (1Ch 5:26; Isa 9:1). This was a worse judgment than the previous one: the locusts ate up the grass: the fire not only affects the surface of the ground, but burns up the very roots and reaches even to the deep.

JFB: Amo 7:7 - wall made by a plumb-line

Namely, perpendicular.

JFB: Amo 7:8 - plumb-line in . . . midst of . . . Israel

No longer are the symbols, as in the former two, stated generally; this one is expressly applied to Israel. God's long-suffering is worn out by Israel's perversity: so Amos ceases to intercede (compare Gen 18:33). The plummet line was used not only in building, but in destroying houses (2Ki 21:13; Isa 28:17; Isa 34:11; Lam 2:8). It denotes that God's judgments are measured out by the most exact rules of justice. Here it is placed "in the midst" of Israel, that is, the judgment is not to be confined to an outer part of Israel, as by Tiglath-pileser; it is to reach the very center. This was fulfilled when Shalmaneser, after a three years' siege of Samaria, took it and carried away Israel captive finally to Assyria (2Ki 17:3, 2Ki 17:5-6, 2Ki 17:23).

JFB: Amo 7:8 - not . . . pass by . . . any more

Not forgive them any more (Amo 8:2; Pro 19:11; Mic 7:18).

JFB: Amo 7:9 - high places

Dedicated to idols.

JFB: Amo 7:9 - of Isaac

They boasted of their following the example of their forefather Isaac, in erecting high places at Beer-sheba (Amo 5:5; compare Gen 26:23-24; Gen 46:1); but he and Abraham erected them before the temple was appointed at Jerusalem--and to God; whereas they did so, after the temple had been fixed as the only place for sacrifices--and to idols. In the Hebrew here "Isaac" is written with s, instead of the usual ts; both forms mean "laughter"; the change of spelling perhaps expresses that their "high places of Isaac" may be well so called, but not as they meant by the name; for they are only fit to be laughed at in scorn. Probably, however, the mention of "Isaac" and "Israel" simply expresses that these names, which their degenerate posterity boasted in as if ensuring their safety, will not save them and their idolatrous "sanctuaries" on which they depended from ruin (compare Amo 8:14).

JFB: Amo 7:9 - house of Jeroboam with . . . sword

Fulfilled in the extinction of Zachariah, son of Jeroboam II, the last of the descendants of Jeroboam I, who had originated the idolatry of the calves (2Ki 15:8-10).

JFB: Amo 7:10 - priest of Beth-el

Chief priest of the royal sanctuary to the calves at Beth-el. These being a device of state policy to keep Israel separate from Judah. Amaziah construes Amos words against them as treason. So in the case of Elijah and Jeremiah (1Ki 18:17; Jer 37:13-14). So the antitype Jesus was charged (Joh 19:12); political expediency being made in all ages the pretext for dishonoring God and persecuting His servants (Joh 11:48-50). So in the case of Paul (Act 17:6-7; Act 24:5).

JFB: Amo 7:10 - in the midst of . . . Israel

Probably alluding to Amos' own words, "in the midst of . . . Israel" (Amo 7:8), foretelling the state's overthrow to the very center. Not secretly, or in a corner, but openly, in the very center of the state, so as to upset the whole utterly.

JFB: Amo 7:10 - land is not able to bear all his words

They are so many and so intolerable. A sedition will be the result. The mention of his being "priest of Beth-el" implies that it was for his own priestly gain, not for the king or state, he was so keen.

JFB: Amo 7:11 - Jeroboam shall die, &c.

Amos had not said this: but that "the house of Jeroboam" should fall "with the sword" (Amo 7:9). But Amaziah exaggerates the charge, to excite Jeroboam against him. The king, however, did not give ear to Amaziah, probably from religious awe of the prophet of Jehovah.

JFB: Amo 7:12 - Also

Besides informing the king against Amos, lest that course should fail, as it did, Amaziah urges the troublesome prophet himself to go back to his own land Judah, pretending to advise him in friendliness.

JFB: Amo 7:12 - seer

Said contemptuously in reference to Amos visions which precede.

JFB: Amo 7:12 - there eat bread

You can earn a livelihood there, whereas remaining here you will be ruined. He judges of Amos by his own selfishness, as if regard to one's own safety and livelihood are the paramount considerations. So the false prophets (Eze 13:19) were ready to say whatever pleased their hearers, however false, for "handfuls of barley and pieces of bread."

JFB: Amo 7:13 - prophesy not again

(Amo 2:12).

JFB: Amo 7:13 - at Beth-el

Amaziah wants to be let alone at least in his own residence.

JFB: Amo 7:13 - the king's chapel

Beth-el was preferred by the king to Dan, the other seat of the calf-worship, as being nearer Samaria, the capital, and as hallowed by Jacob of old (Gen 28:16, Gen 28:19; Gen 35:6-7). He argues by implication against Amos' presumption, as a private man, in speaking against the worship sanctioned by the king, and that in the very place consecrated to it for the king's own devotions.

JFB: Amo 7:13 - king's court

That is, residence: the seat of empire, where the king holds his court, and which thou oughtest to have reverenced. Samaria was the usual king's residence: but for the convenience of attending the calf-worship, a royal palace was at Beth-el also.

JFB: Amo 7:14 - I was no prophet

In answer to Amaziah's insinuation (Amo 7:12), that he discharged the prophetical office to earn his "bread" (like Israel's mercenary prophets). So far from being rewarded, Jehovah's prophets had to expect imprisonment and even death as the result of their prophesying in Samaria or Israel: whereas the prophets of Baal were maintained at the king's expense (compare 1Ki 18:19). I was not, says Amos, of the order of prophets, or educated in their schools, and deriving a livelihood from exercising the public functions of a prophet. I am a shepherd (compare Amo 7:15, "flock"; the Hebrew for "herdsman" includes the meaning, shepherd, compare Amo 1:1) in humble position, who did not even think of prophesying among you, until a divine call impelled me to it.

JFB: Amo 7:14 - prophet's son

That is, disciple. Schools of prophets are mentioned first in First Samuel; in these youths were educated to serve the theocracy as public instructors. Only in the kingdom of the ten tribes is the continuance of the schools of the prophets mentioned. They were missionary stations near the chief seats of superstition in Israel, and associations endowed with the Spirit of God; none were admitted but those to whom the Spirit had been previously imparted. Their spiritual fathers travelled about to visit the training schools, and cared for the members and even their widows (2Ki 4:1-2). The pupils had their common board in them, and after leaving them still continued members. The offerings which in Judah were given by the pious to the Levites, in Israel went to the schools of the prophets (2Ki 4:42). Prophecy (for example, Elijah and Elisha) in Israel was more connected with extraordinary events than in Judah, inasmuch as, in the absence of the legal hierarchy of the latter, it needed to have more palpable divine sanction.

JFB: Amo 7:14 - sycamore

Abounding in Palestine. The fruit was like the fig, but inferior; according to PLINY, a sort of compound, as the name expresses, of the fig and the mulberry. It was only eaten by the poorest (compare 1Ki 10:27).

JFB: Amo 7:14 - gatherer

One occupied with their cultivation [MAURER]. To cultivate it, an incision was made in the fruit when of a certain size, and on the fourth day afterwards it ripened [PLINY, Natural History, 13.7,14]. GROTIUS from JEROME says, if it be not plucked off and "gathered" (which favors English Version), it is spoiled by gnats.

JFB: Amo 7:15 - took me as I followed the flock

So David was taken (2Sa 7:8; Psa 78:70-71). Messiah is the antitypical Shepherd (Psa 23:1-6; John 10:1-18).

JFB: Amo 7:15 - unto my people

"against" [MAURER]; so Amo 7:16. Jehovah claims them still as His by right, though slighting His authority. God would recover them to His service by the prophet's ministry.

JFB: Amo 7:16 - drop

Distil as the refreshing drops of rain (Deu 32:2; Eze 21:2; compare Mic 2:6, Mic 2:11).

JFB: Amo 7:17 - Thy wife shall be an harlot in the city

That is, shall be forced by the enemy, while thou art looking on, unable to prevent her dishonor (Isa 13:16; Lam 5:11). The words, "saith the Lord," are in striking opposition to "Thou sayest (Amo 7:16).

JFB: Amo 7:17 - divided by line

Among the foe.

JFB: Amo 7:17 - a polluted land

Israel regarded every foreign land as that which really her own land was now, "polluted" (Isa 24:5; Jer 2:7).

Clarke: Amo 7:1 - Behold, he formed grasshoppers

Behold, he formed grasshoppers - גבי gobai is generally understood here to signify locusts. See the notes on Joel 1 (note) and Joel 2 (note)

Clarke: Amo 7:1 - The shooting up of the latter growth

The shooting up of the latter growth - The early crop of grass had been already mowed and housed. The second crop or rowing, as it is called in some places, was not yet begun. By the king’ s mowings we may understand the first crop, a portion of which the king probably claimed as being the better hay; but the words may signify simply the prime crop, that which is the best of the whole. Houbigant thinks the shearing of the king’ s sheep is meant.

Clarke: Amo 7:2 - By whom shall Jacob arise?

By whom shall Jacob arise? - The locusts, the symbols of the many enemies that had impoverished Jerusalem, having devoured much of the produce of the land, were proceeding, till, at the intercession of the prophet, they were removed. Then, seeing in the light of prophecy the nation in every sense brought low, he cries, "By whom shall Jacob arise? for he is small."Calmet justly remarks: "After the death of Jeroboam the second, the kingdom, so flourishing and powerful before, was reduced to such weakness that it was obliged to have recourse to strangers for support. Menahem applied to Pul, king of Assyria, whence arose the final misery of the state.

Clarke: Amo 7:3 - The Lord repented

The Lord repented - Changed his purpose of destroying them by the locusts. See Amo 7:6.

Clarke: Amo 7:4 - The Lord God called to contend by fire

The Lord God called to contend by fire - Permitted war, both civil and foreign, to harass the land, after the death of Jeroboam the second. These wars would have totally destroyed it, had not the prophet interceded

Clarke: Amo 7:4 - It devoured the great deep, and did eat up a part

It devoured the great deep, and did eat up a part - We are here to understand the partially destructive wars which afterwards took place; for the Lord causes all these things to pass before the eyes of Amos in the vision of prophecy; and intimates that, at the intercession of his prophets, total ruin should be prevented.

Clarke: Amo 7:7 - With a plumbline in his hand

With a plumbline in his hand - This appears to be intended as an emblem of strict justice, and intimated that God would now visit them according to their iniquities.

Clarke: Amo 7:8 - I will set a plumbline

I will set a plumbline - I will visit them by justice without any mixture of mercy.

Clarke: Amo 7:9 - And the high places of Isaac shall be desolate

And the high places of Isaac shall be desolate - Their total destruction is at hand. The high place of Isaac was Beer-sheba, where Isaac had built an altar to the Lord, Gen 26:25. This high place, which had been abused to idolatrous uses, was demolished by Josiah, king of Judah, as we read in 2Ki 23:8, for he defiled all the high places from Geba to Beersheba

Clarke: Amo 7:9 - I will rise against the house of Jeroboam

I will rise against the house of Jeroboam - The Lord had promised to Jehu, the ancestor of Jeroboam, that his family should sit on the throne of Israel to the fourth generation. Zechariah, the son of Jeroboam, was the fourth in order after Jehu; and on him the threatening in this verse fell; for he was murdered by Shallum after he had reigned six months, and in him the family became extinct. See 2Ki 10:30; 2Ki 15:8-10.

Clarke: Amo 7:10 - Amaziah the priest of Beth-el

Amaziah the priest of Beth-el - The idolatrous priest who had been established by the king to maintain the worship of the golden calves which Jeroboam the elder had set up at this place

Clarke: Amo 7:10 - Amos hath conspired against thee

Amos hath conspired against thee - This was truly a lying prophet; there is not one word of truth in this message which he sent to Jeroboam. Amos had not conspired against the king - had not said that Jeroboam should die by the sword - and had not said that Israel should be carried away captive, though this last was implied in God’ s threatening and afterwards delivered by this prophet; see Amo 7:17.

Clarke: Amo 7:12 - O thou seer

O thou seer - He pretends kindness to the prophet, and counsels him to go into Judea, and prophesy there and be safe, even in the time that he had accused him of high treason against Jeroboam. Hireling priests of this kind have ever been the great enemies of the true prophets of God; and when they could bring no charge of false doctrine or immorality against them, have accused them of conspiring against the government; and because they have preached against sin, have held them up as exciting insurrection among the people.

Clarke: Amo 7:13 - But prophesy not - at Beth-el

But prophesy not - at Beth-el - He must not speak against idolatry, because that was the king’ s religion; and he who speaks against the king’ s religion must be an enemy to the state. This was the doctrine held in England by popish James 2 and his insidious Jesuit hireling priests, till God in his mercy put this pitiful tyrant down, and with him his false prophets, and the degrading superstition which they endeavored to establish in these lands.

Clarke: Amo 7:14 - I was no prophet

I was no prophet - I am an extraordinary messenger of God. I am not called to the prophetic office but for this occasion. I have no message to Judah, and therefore need not go there. I have a message to Israel alone, and I must faithfully deliver it

For the account which Amos gives here of himself, see the introduction.

Clarke: Amo 7:16 - Now therefore hear thou the word of the Lord

Now therefore hear thou the word of the Lord - While he was speaking in his own vindication, God seems to have inspired him with the awful prediction which he immediately delivers.

Clarke: Amo 7:17 - Thy wife shall be a harlot

Thy wife shall be a harlot - As this was the word of the Lord, so it was fulfilled; but as we have no farther account of this idolatrous priest, so we cannot tell in what circumstances these threatenings were executed

1.    His wife was to be a public prostitute; she was probably such already privately in the temple, as the wife of an idolatrous priest

2.    His sons and daughters were to fall by the sword

3.    Their inheritance was to be taken by strangers

4.    And himself was to die a captive in a heathen land

Clarke: Amo 7:17 - Israel shall surety go into captivity

Israel shall surety go into captivity - He now declares fully what he had not declared before, though Amaziah had made it a subject of accusation. This particular was probably revealed at this instant, as well as those which concerned Amaziah and his family.

Calvin: Amo 7:1 - A vision,

Amos shows in this chapter that God had already often deferred the punishments which he had yet determined to inflict on the people; and thus he reminds the Israelites of their perverseness, inasmuch as they had abused the forbearance of God, and repented not after a long lapse of time: for God had suspended his judgments for this end — that they might willingly return to the right way, as he commonly allures men by his kindness, provided they be teachable. Since then this forbearance of God had been without fruit, Amos reproves the Israelites, though he had also another object in view: for ungodly men, we know, when God spares them and does not immediately indict the punishments they deserve, laugh at them, and harden themselves for the future, so that they fear nothing; and when the Lord threatens, and does not instantly execute his vengeance, they then especially think that all threatening are mere bugbears; and therefore they harden their minds in security and think that they can with impunity trifle with God. Inasmuch then as this obstinacy prevailed among the Israelites, the Prophet here shows in various ways, that in vain they gloried, and thus securely despised the judgment of God; for though the Lord for a time had spared them, yet the final vengeance was not far distant. This is the sum of the whole: but such expression must be considered in its order.

A vision, he says, had been shown to him by the Lord; and the vision was, that God himself had formed locusts. Yet some think יוצר , iutsar, to be a noun, and render it, creation; others, a swarm or a troop. But these are forced expositions. The Lord then, I doubt not, formed locusts in the Prophet’s presence, which devoured all the grass. He therefore says, when the grass began to grow, that is, after the cuttings of the king Here also expounders vary: some think that the shearings of the king are referred to, when the king had sheared his sheep. Others regard it as the mowing of hay; and they say, that the best grass was then cut for the use of the king, that he might feed his horses and his cattle. But these conjectures have nothing well-founded in them. I therefore doubt not, but the Prophet here calls that a royal cutting, when by a public order they began to cut their meadows. It is indeed credible that there was then some rule: as with us, no one begins the vintage at his own will, but a certain regular time is observed; so those cuttings, which were publicly done, were called royal; as the king’s highway is called that which is public. But yet the Prophet, I think, refers under this figurative expression to the previous calamities, by which the people had been already reduced as to their number.

Calvin: Amo 7:2 - How

But we must supply this prophecy or vision to its proper time. I doubt not, and I think that I can gather this from certain considerations, that the Prophet here compares the time which had preceded the reign of Jeroboam, the son of Joash, with the prosperous time which followed. For when Jeroboam the Second began to reign, the kingdom was laid waste, partly by hostile incursions, and partly by drought and heat, by inclement weather, or by pestilence. Since then the condition of the people, as sacred history relates, was most miserable, hence the Prophet says, that locusts had been shown to him, which devoured all the grass and standing corn: for he not only says, that locusts were formed, but also that they devoured the grass, so that nothing remained, When they had finished, he says, to eat the grass of the earth, then I said, Lord Jehovah, etc. Thus then the Prophet shows that sure tokens of God’s wrath had then already appeared, and that the people had in part been already afflicted, but yet that God had afterwards given them time for repentance.

Now by locusts I understand a moderate kind of punishment. We have seen elsewhere (Joe 1:4) that the country had been then nearly consumed by the locusts and the cankerworms, and the like pests. But in this place the Prophet metaphorically designates hostile invasions, which had not immediately laid waste the whole country but in some measure desolated it. This was indeed manifest to all, but few viewed it as the judgment of God, as also the Lord complains, that the perverse regard not the hand of the smiter, (Isa 10:3) Though then the Israelites saw their land consumed, they did not think that God was displeased with them; for ungodly men do not willingly examine themselves nor raise their eyes to heaven, when the Lord chastises them: for they would grow, as it were, stupid in their calamities rather than set before themselves the judgment of God, that they may be seriously led to repentance: this they naturally shun almost all. Hence the Prophet says that this was especially shown to him. The calamity then was known to all, and evident before the eyes of the people; but the Prophet alone, by a vision, understood that God in this manner punished the sins of the people: at the same time, the special object of the vision was, — to make the Israelites to know that the hand of God was withheld, as it were, in the middle of its work. They had seen the enemies coming, they had felt many evils; but they thought that the enemies retreated either through good fortune or some other means. They did not consider that God had spared them, which was the main thing. It was therefore shown to the prophet in a vision, that God spared his people, though he had resolved to destroy the whole land.

And the Prophet expressly declares, that God had been pacified through his intercession and prayer: hence appears very clearly what I have already referred to, that is, that the Prophet condemns the unbelieving for having perversely trifled with God; for they regarded the threatening which they had heard from the mouth of Amos and of others as jests. Whence was this? Because God had spared them. The Prophet shows how this took place; “The Lord,” he says, “had at first resolved to destroy you, but yet he waits for you, and therefore suspends his extreme vengeance, that by his kindness he may allure you to himself; and this has been done through my prayers: for though ye think me to be adverse to you, as I am constrained daily to threaten you, and as a heavenly herald to denounce war on you; I yet feel compassion for you, and wish you to be saved. There is, therefore, no reason for you to think that I am influenced by hatred or by cruelty, when I address you with so much severity: this I do necessarily on account of my office; but I am still concerned and solicitous for your safety; and of this the Lord is a witness, and the vision I now declare to you.” We now see that God’s servants had so ruled and moderated their feelings, that pity did not prevent them from being severe whenever their calling so required; and also, that this severity did not obliterate from their minds the feelings of compassion. Amos, as we have already seen, severely inveighed against the people, sharply reproved their vices, and daily summoned irreclaimable men to the tribune it of God: as he was so vehemently indignant on account at their vices, and as he so sharply threatened them, he might have appeared to have forgotten all compassion; but this place shows that he had not yet divested himself of pity, though he faithfully discharged his office, and was not diverted from his purpose, when he saw that he had to do with wicked and obstinate men. He was therefore severe, because God so commanded him; it was what his calling required; but at the same time he pitied the people.

Let then all teachers in the Church learn to put on these two feelings — to be vehemently indignant whenever they see the worship of God profaned, to burn with zeal for God, and to show that severity which appeared in all the Prophets, whenever due order decays, — and at the same time to sympathize with miserable men, whom they see rushing headlong into destruction, and to bewail their madness, and to interpose with God as much as is in them; in such a way, however that their compassion render them not slothful or indifferent, so as to be indulgent to the sins of men. Indeed, the temper of mind which I have mentioned ought to be possessed, so that they may go forth as suppliants before God, and implore pardon for miserable and wretched men: but when they come to the people, in their new character, that they may be severe and rigid, let them remember by whom they are sent and with what commands, let them know that they are the ministers of God, who is the judge of the world, and ought not therefore to spare the people: this then is to be attended to by us.

Now as to the word repent, as applied to God, let us know, as it has been elsewhere stated, that God changes not his purpose so as to retract what he has once determined. He indeed knew what he would do before he showed the vision to his Prophet Amos: but he accommodates himself to the measure of men’s understanding, when he mentions such changes. It was then the eternal purpose of God, to threaten the people, to show tokens of his displeasure, and yet to suspend for a time his vengeance, that their perverseness might be the more inexcusable. But in the meantime, as this was without advantage, he sets forth another thing — that he was already armed to execute his vengeance. God then does not relate what he had decreed, but what the Israelites deserved, and what punishment or reward was due to them. When, therefore, God begins to inflict punishment on sinners, it is as though he intended to execute fully his vengeance; he however forms a purpose in himself, but that is hid from us. As soon then as he lifts up his finger, we ought to regard it as owing to his mercy, that we are not instantly reduced to nothing; when it so happens, it is as though he changed his purpose, or as though he withheld his hand. This then ought to be borne in mind, when the prophet says, that God created locusts to devour all the grass, but that he suppliantly entreated God to put an end to this calamity. He then adds, that it repented God, not that there was any change of mind in God, but because God suddenly and beyond hope suspended the vengeance which was near at hand. It shall not then be

With regard to the clause, Be propitious, I pray; how will Jacob rise up, or who will raise up Jacob? it appears that the Prophet saw no other remedy, except the Lord, according to his infinite goodness, forgave the people, and hence he prays for pardon. In the meantime, he shows that he prayed for the Church, “Lord,” he says, “thy hand does not now pursue strangers, but an elect people, thy peculiar possession:” for by the name, Jacob, the Prophet extols the covenant which God made with Abraham and the Patriarchs; as though he said, “O God, wilt thou be inexorable towards the people whom thou hast chosen and adopted, of whom thou art the Father? Remember that they are neither Babylonians, nor Egyptians, nor Assyrians, but a royal priesthood, and thy holy and peculiar people.” And there is nothing that inclines God more to mercy than the recollection of his gratuitous covenant, as we have elsewhere seen.

He then says, that Jacob was small. He does not allege the worthiness of Jacob, or adduce any proof of excellency, but says that he was small; as though he said, “O Lord, thou drawest forth now thy power against miserable creatures, who are already enfeebled enough” for he calls him small, because he had been worn out by many calamities: and hence I said, that reference is here made to that miserable time, of which Scripture records, when it declares that the free as well as the captive were reduced to extreme distress, before Jeroboam the second began to reign. Then indeed God restored his people; but short was that favor; for immediately after the death of king Jeroboam, a sedition arose, which proved ruinous to the whole kingdom: his son Zachariah, as it is well known, was slain by Shallum, (2Kg 15:8)

How then will Jacob rise up? Some take the verb יקום , ikum, ⁴⁸ in a transitive sense, “Who will raise him up?” but others think it to be a neuter verb, “How will Jacob rise up?” that is, by what means will Jacob rise up? as מי , mi, may be taken to mean, how, or by what means: How then will Jacob rise up? But this difference has little to do with the main point It is then enough to say, that the Prophet here speaks of the weakness of the people, that on this account God might be more ready to forgive them. It now follows —

Calvin: Amo 7:4 - NO PHRASE

The Prophet shows that God had not once only spared the people, but that when he was again prepared for vengeance, he still willingly deferred it, that, if possible, the people might willingly recover themselves: but as all were unhealable, this forbearance of God produced no fruit. Now as to the words of the Prophet, we see that a heavier punishment is designated by the similitude of fire, than by what he said before when he spoke of locusts. We stated that by locusts is to be understood ordinarily a moderate punishment, one not so dreadful at first sight. For though the want and famine introduced by locusts, when they consume all kinds of fruit, are most grievous evils; yet fire sometimes strikes people with much greater dread. Hence the Prophet shows by mentioning fire, that God had become very indignant, having seen that the people had hardened themselves and could not be reformed by common and usual remedies. The Lord’s usual mode of proceeding, as he declares everywhere in Scriptures is this: At first he tries to find whether men are capable of being healed, and applies not the most grievous punishment, but such as may be endured; but when he perceives in sinners hardness and obstinacy, he doubles and trebles the punishment, yea, as he says by Moses, he increases his judgments sevenfold (Deu 28:25.) Such then was the manner which Amos now records; for God at first created the locusts, and then he kindled a fire, which consumed the great deep, and devoured their possession.

The point, denoting a participial form in the word here used, shows that they are mistaken who render יוצר , iutsar, creation, of which we have spoken before; for the point here corresponds with that in יוצר , iutsar, ⁴⁹. In both places the Lord shows himself to be the author of punishment, which is wont to be ascribed to chance; for men imagine that evils proceed from something else rather than from God. Hence it was necessary for this to be distinctly expressed, as the Prophet does also, when he says that locusts had been created by God, and that fire had been kindled by him.

God then called to contend by fire. It was not without a design that the Prophet uses the verb רוב , rub, which yet expositors have not duly weighed. For he indirectly condemns the hardness of the people, inasmuch as the Lord had already not only chastised the vices of the people, but had also contended with men depraved and obstinate: as when no justice can be obtained, a litigation becomes necessary; so the Prophet says here, that God was coming prepared with fire, to contend with the stubbornness of the people. The great deep, he says, was consumed by this fire. Hence what I have already said becomes more evident, — that a more dreadful punishment is here described than in the first vision. The locusts devoured the grass only but the fire penetrates into the utmost deep; it consumes and destroys not only the surface of the earth, but burns up the very roots, yea, it descends to the center and consumes the whole earth. They who render חלק , chelak, a part, do not sufficiently attend to the design of the Prophet, for he concludes that the surface of the earth had been laid waste, because the very gulfs had not escaped the burning. And when the fire reaches to the very bowels of the earth, how could their possession stand, which was also exposed to the heat of the sun? We see how the earth is burnt up by heat, when the sun is scorching at Midsummer. We now perceive the Prophet’s design.

Calvin: Amo 7:6 - NO PHRASE

He adds, that God was again pacified. We must ever bear in mind the object he had in view; for ungodly men thought the Prophets to be liars, whenever God did not immediately execute the vengeance he had denounced: but Amos here reminds them, that when God defers punishment, he does not in vain threaten, but waits for men to repent; and that if they still go on in abusing his patience, they will have at last to feel how dreadful is the vengeance which awaits all those who thus pervert the goodness of God, who hear not God inviting them so kindly to himself. This is the meaning. It follows —

Calvin: Amo 7:7 - Thus he showed to me; and, behold, the Lord stood on a wall of a plumbline

This vision opens more clearly to us what the Prophet meant before, and what was the object of his doctrine: his intention was to show the people that what they had gained by their obstinacy was only to render God implacable, and to cause him not to spare them any longer, as he had hitherto done. The meaning is, — “God has hitherto borne with you according to his own goodness, promise not to yourselves that he will ever deal in the same manner with you; for your contumacy and waywardness has provoked him. As he sees you to be beyond measure obstinate, he must now necessarily execute on you final vengeance. There is therefore now no forgiveness provided for you; but as ye are incurable, so the Lord on his part will remain unchangeable in the rigor of his judgment, and will by no means turn to mercy.”

Interpreters explain this vision in various ways, and refinedly philosophize on the word, plumbline; and yet frigid are almost all their refinements. Were I disposed plausibly to handle this passage, I would say, that the plumbline is the law of God; for it prescribed to his people a regular order of things, which might serve as a plumbline; inasmuch as all things were directed according to the best rule. I might speak thus; but I am not disposed to refine in this manner; for I doubt not but that God meant only that this would be the last measuring; for he would punish his people without any remission and without any delay. We now apprehend the Prophet’s meaning: but all this will become more evident from the words of the passage.

Thus he showed to me; and, behold, the Lord stood on a wall of a plumbline The wall of a plumbline he calls that which had been formed by rule, as though he had said that it was a wall by a plumbline. God then stood on a plumbline-wall, and a plumbline, he says, was in his hand False then is what some interpreters say, that a plumbline was cast away by God, because he would no more perform the office of a mason in ruling his people. This is frivolous; for the Prophet testifies here expressly that a plumbline was in the hand of God.

Calvin: Amo 7:8 - NO PHRASE

But that which follows has an important meaning: God asks his Prophet, What sees thou, Amos? It is probable that the Prophet was astonished at a thing so mysterious. When locusts were formed, and when there was a contention by fire, he might have easily gathered what God meant; for these visions were by no means ambiguous: but when God stood on a wall with a plumbline, this was somewhat more hard to be understood; and the probability is, that the Prophet was made to feel much astonishment, that the people might be more attentive to hear his vision, as we commonly apply our thoughts more to hidden things; for we coldly attend to what we think to be easily understood; but mysteriousness, or something difficult to be known, sharpens our minds and attention. I do not then doubt but that God made the Prophet for a time to feel amazed, with the view of increasing the attention of the people. What then dost thou see, Amos? A plumbline, he says: but, at the same time, he knew not what was the meaning of this plumbline, or what was its design. Then God answers, Behold, I set a plumbline in the midst of my people; that is, I fix this to be the last rule, or the final measure, and I will not add any more to pass by them As God had twice leaped over the bounds of his judgment by sparing them, he says, now that the last end was come, “I will proceed no farther,” he says, “in forgiving them: as when a wall is formed to the plumbline, that no part may, in the least, exceed another, but that there may be regularity throughout so also this shall be the last order; this measuring shall be true and just. I will pass by them no more.” This, I have no doubt, is the real meaning of the Prophet. We now also perceive the design of the other two visions to have been to prevent the Israelites from deceiving themselves by false self-flatteries, because God was kind and favorable to them. He shows that he dealt so with them, not because they were just; for God had already begun to execute his judgments on them; and the punishments with which they had been visited were strong evidences of their crimes: for God is not without reasons angry with men, especially with his chosen people. Since then they had been already smitten once and again, the Prophet proves that they were worthy of heavier punishments; and that punishments had been mild and moderated, was to be ascribed, he says, to the indulgence of God, because he was willing to forgive his people; but that the time had now come when he would no longer pardon them; for he saw that he had to do with irreclaimable obstinacy. This is the meaning.

Calvin: Amo 7:9 - Destroyed then shall be the high places of Isaac // And I will rise against the house of Jeroboam with the sword

It now follows, And destroyed shall be the high places of Isaac, and overthrown shall be the sanctuaries (some render palaces) of Israel; and I will rise up against the house of Jeroboam with the sword. The Prophet here distinctly declares, that the people in vain trusted in their temples and superstitions, for by these they kindled the more against themselves the wrath of God. He would not indeed have expressly threatened the high places and the temples, unless the Israelites had provoked in this way, as I have already said, the vengeance of God against themselves, inasmuch as they had corrupted the true and lawful worship of God.

Destroyed then shall be the high places of Isaac It may be asked, Why does he mention here the name of Isaac, which is rarely done by the Prophets? And there is also a change of one letter; for the word Isaac is commonly written with ץ , tsade, but here it is written with ש , shin; but it is well known that ש , shin and ץ , tsade, are interchangeably used. It is, however, beyond dispute, that the Prophet speaks here of the holy man Isaac; and the reason seems to be plainly this, — because the Israelites absurdly pretended to imitate their father in their superstitions; for temples, we know, had been erected where Isaac had worshipped God, and also their father Abraham and Jacob. Inasmuch then as the Israelites boasted of the examples of holy fathers, the Prophet here condemns this vain and false boasting. They who understand by the word Isaac, that the Prophet threatens the Idumeans as well as the Israelites, have no reason for their opinion; but the reason which I have already mentioned is quite sufficient.

We indeed know, that the Israelites had ever in their mouths the examples of the fathers, like the woman of Samaria, who said to Christ, ‘Our fathers worshipped in this mountain,’ (Joh 4:20) So also the Israelites were wont formerly to allege, that the holy patriarchs worshipped God in those places, — that God appeared in Bethel to holy Jacob, and also that in other places altars were built. Being armed with the examples of the fathers, they thought them to be their shield. The case is the same with the Papists in our day; when they hear of anything as having been done by the fathers, they instantly lay hold on it; but these are vain excuses. Like them were also the Israelites; hence the Prophet says, “Behold, ye gain nothing by this fallacious pretense; for destroyed shall be the high places of Isaac, even those which are now covered by an honorable name: and at the same time the temples or palaces of Israel shall be overthrown.

And I will rise against the house of Jeroboam with the sword We learn from this last clause that things were then, as we have stated elsewhere, in a prosperous state in the kingdom of Israel, though God had in various ways wasted it before Jeroboam: but they had been ever obstinate. He afterwards restored them to a better condition; for the state of the people greatly improved under Jeroboam: he recovered many cities enlarged the borders of his kingdoms and then the people, in their affluence began to grow wanton against God. As then the Prophet thus saw that they abused God’s goodness, he denounced destruction on Jeroboam; hence he says, Against the house of Jeroboam I will rise up with the sword; that is, “I will begin to execute my judgment on the offspring of the king himself; though I may spare him, yet his posterity shall not escape my hand.”

Calvin: Amo 7:10 - Behold,

The Prophet here relates the device by which Satan attempted to depress his mind, that he might not go on in the discharge of his prophetic office. He says, that Amaziah had sent to the king to induce him to adopt some severe measure; for he pretended that as Amos scattered words full of sedition, and made turbulent speeches, the affairs of the king could not be carried on, except the king in due time prevented him: and besides, the same Amaziah said, that nothing could be better for the Prophet than to flee into the land of Judah, as he might live in safety there; for he had incurred great danger in having dared to prophesy against the king. It hence appears that Amaziah was a perfidious and cunning man, but not so bloody as to attempt openly anything serious against the Prophet’s life; unless perhaps he thought that this could not be done, and gave this advice, not so much through his kindness, as that the thing was impracticable: and this second supposition is probable from the words of the passage.

For, in the first place the Prophet says, that Amaziah had sent to the king He then tried whether he could excite the king’s mind to persecute Amos. It may be that his design did succeed: hence he undertook what in the second place is related, that is, he called the Prophet to himself, and tried to frighten him, and drive him by fear from the land of Israel, that he might no longer be troublesome to them. But we must, in the first place, notice the motive by which this Amaziah was influenced, when he endeavored so much, by any means possible, to banish the Prophet from the kingdom of Israel. It is certainly not credible that he was influenced by what he pretended to the king, that there was a danger of sedition; but it was a pretense cunningly made. Amaziah then had a care for his own advantage, as we see to be the case in our day with cardinals and milted bishops who frequent the courts of princes, and do not honestly profess what their designs are; for they see that their tyranny cannot stand unless the gospel be abolished; they see that our doctrine threatens to become a cold and even an ice to their kitchens; and then they see that they can be of no account in the world, except they crush us. And what do they at the same time pretend? that our doctrine cannot be received without producing a change in the whole world, without ruin to the whole civil order, without depriving kings of their power and dignity. It is then by these malicious artifices that they gain favor to themselves. Such was the device of Amaziah, and such was his manoeuvre in opposing the Prophet Amos.

Behold, he says to the king, he has conspired against thee קשר , kosher, is to bind, but, by a metaphor, it signifies to conspire: Conspired then has Amos against thee. But who speaks? Amaziah; and the Prophet omits not the title of Amaziah; for he says that he was the priest of Bethel He might have only said, “Amaziah sent to king Jeroboam”, but by mentioning that he was a priest, the Prophet shows that Amaziah did not strive for the peace of the public, as he pretended; and that this was therefore a fallacious pretense, for he fought for his own Helen, that is, he fought for his own kitchen, in short, for his living: for he would have been deprived, with disgrace, of his priesthood, and then reduced to penury and want, except he had driven away the Prophet Amos. Since then he saw that such and so great an evil was nigh him except Amos was banished, he had this object in view, and pretended another thing, and sent to the king and said, Amos has conspired; and he enhances the crime, In the midst of the house of Israel. “This is not done,” he says “in a corners or in some obscure place; but his doctrine is heard on all the public roads, whole cities are filled with it; in short, it burns like fire in the very bosom, in the very midst of the kingdom; and thou wilt soon find thy own house to be all in a flame, unless thou applies a remedy, yea, except thou extinguishest it.” We hence see how Amaziah acted, and the reason why he so earnestly persuaded the king to give liberty no longer to the Prophet Amos.

With regard to what follows, — that the land could no longer bear his words, the sentence admits of two probable meanings. The first is, that he said, that the people, being offended with his turbulent doctrine, did now of themselves hate and detest the Prophet Amos, as a seditious man. Kings are in our day stirred on in like manner, — “Why do you delay? Your subjects desire nothing so much as to extinguish this evil, and all of them will eagerly assist you: ye are in the meantime idle, and your people complain of your tardiness. They think the princes in power are unworthy of their station, since they thus suffer the ancient rites and ordinances of holy Mother Church to fall into decay.” So they speak: and we may imagine the words of Amaziah to have been in the same strain, — that he stimulated the king by this artifice — that the people were prepared to do their part. The other meaning is this, The land cannot bear his words; that is, “If he goes on here with full liberty to raise tumults, as he has begun, the whole kingdom will be on the verge of ruin, for many will follow him; and when an open sedition will arise, it cannot be checked without great difficulty. We must therefore make every haste, lest Amos should get the upper hand; for there is already the greatest danger.” As the Pharisees held a consultation, and said,

‘Lest the Romans come and take away our place and nation,’
(Joh 11:48)

so also Amaziah might have excited the king by causing him to fear, that the land, the country, or its inhabitants, had been disturbed by the words of Amos, and that therefore it was time to put a stop to him. Such was the message of Amaziah to the king.

Calvin: Amo 7:11 - NO PHRASE

Now our Prophet is wholly silent as to the answer of the king: it is therefore probable, either that the king was not much excited, — or that he dared not openly to take away the life of Amos; for he had probably obtained some authority among the people; and though he was hated, yet his name as a Prophet and his office were had in reverence, — or that the matter was by agreement arranged between the two enemies of sound doctrine, as flatterers often gratify kings by putting themselves in their place, and by bearing all the ill will. However this might have been, it is certainly a probable conjecture, that the king did not interfere, because he was so persuaded by the priest Amaziah, or because he feared the people, or because religion restrained him, as even the ungodly are sometimes wont to contain themselves within the bounds of moderation; not that they are touched by real fear towards God, or that they desire to embrace his true worship: they wish God to be thrust down from heaven, they wish all knowledge of religion to be obliterated; but yet they dare not pour forth their fury. Such fear then might have seized the mind of Jeroboam, that he did not tyrannically rage against the Prophet Amos. But if we regard the tendency of the words of Amaziah, he certainly wished the Prophet Amos to be immediately visited with capital punishment; for conspiracy is a crime worthy of death; and then, fear might have impelled the king to put the holy Prophet immediately to death. Amaziah therefore expected more than what he attained: and then appeared his vulpine wiliness, for he sent for the Prophet and advised him to withdraw to the land of Judah. Hence, as I said at the beginning, it is very probable that Jeroboam was not excited according to the expectation of the ungodly priest of Bethel, who at first was a cruel wild beast; but when he could not proceed openly to destroy Amos, he put on a new character; he became a fox, because he could do nothing as a raging lion. Hence follows his second attempt, And Amaziah said to Amos, etc.

I have passed over one clause in the last verse: Amos says, By the sword shall Jeroboam die, and Israel, by migrating, shall migrate from their own land. These, in short, are two heads of accusation. Some interpreters think that Amaziah had slanderously perverted the words of the Prophet Amos; for he did not denounce death on king Jeroboam, but only on his people and posterity: but I do not insist on this. It might then be, that Amaziah did not designedly pervert the words of Amos, but only wished to excite the ill will of the king. Die then shall Jeroboam or his posterity with the sword, and Israel also, by migrating, shall migrate from their own land. We hence learn, that Amaziah was not impelled only by the last address of the Prophet Amos, but that he then discovered the hatred which he had long harbored. Amaziah therefore had been, no doubt, on his watch, and had heard what Amos daily taught, and when he thought the matter ripe, he sent to the king. Having tried this way, and found that it did not answer, he came to his second attempt, which we are now to consider.

Calvin: Amo 7:12 - Amaziah then said to Amos,

Amaziah then said to Amos, — that is, after his first proceeding disappointed him; for he did not obtain from king Jeroboam what he expected, — then Amaziah said to Amos, Seer, go, flee to the land of Judah! By saying Go, he intimates that he was at liberty to depart, as though he said, “Why wouldest thou willfully perish among us?” At the same time, the two clauses ought to be joined together. He says first, Go, and then, flee When he says Go, he reminds him, as I have already said, that if he wished, he might go away, as no one prevented his departure: “Go, then, for the way is open to you.” But when he says, flee, he means that he could not long remain safe there: “Except thou provident for thy life, it is all over with you: flee then quickly away from us, else thou art lost.” We hence see how cunningly Amaziah assailed God’s Prophet. He proposed to him an easy way of saving his life; at the same time he urged him with the fear of danger, and declared that he could not remain safe, except he immediately fled. These then were the two reasons which he used as mighty engines to depress the heart of the holy Prophet.

He afterwards subjoins, And eat there thy bread This is the third argument. He might be allowed to live in his own country, and be supplied there with sustenance; for Amos was, as we have said, one of the shepherds of Tekoa. He must then have arisen from the tribe of Judah, and he had his habitation and his relations in that kingdom. Besides, Azariah was not an ungodly king: though not one of the most perfect, he yet respected and honored the servants of God. Hence, by saying, Eat there thy bread, Amaziah means that there was a safe residence for the Prophets in the kingdom of Judah, and that they were there esteemed both by the king and by the people, and that they might live there. This is the third argument.

Now follows the fourth: “If thou dost object to me, and say that thou art a Prophet, and that it is neither lawful nor right in thee to be silent, be a prophet there. Thou knowest that prophets are attended to in the kingdom of Judah; thou mayest then perform thine office there, and live at liberty, and without fear.” We hence see four of the reasons by which Amaziah attempted to persuade the Prophet Amos to leave the people of Israel, and to go to his own kindred.

But there follows a fifth reason: But in Bethel prophesy no more; for the sanctuary of the king it is, and his court. Here Amaziah annoys the Prophet by another pretense, or he tries, at least, to shake his courage, by intimating that it was unbecoming to raise commotions in the kingdom of Israel, and also that, by so doing, he offended God, because Jeroboam was a divinely appointed king, and endued with the chief authority. Since then the king could, by his own right, institute new modes of worship, Amaziah here argues that it is not in the power of any one who pleased to pull down those rites which had been universally received, and then confirmed by a royal edict, but that they ought to be received without any dispute. We then perceive now the import of the whole.

But it must be noticed in this place, that we must be watchful, not only against the open violence and cruelty of enemies, but also against their intrigues; for as Satan is a murderer, and has been so from the beginning, so he is also the father of lies. Whosoever then wishes strenuously and constantly to spend his labors for the Church and for God, must prepare himself for a contest with both: he must resist all fears and all intrigues. We see some not so fearful, though a hundred deaths were denounced upon them, who are yet not sufficiently cautious when enemies craftily insinuate themselves. I have not, therefore, said without reason, that God’s servants have need of being fortified against both; that they ought to be prepared against the fear of death, and remain intrepid, though they must die, and that they ought to lay down their necks, if needs be, while performing their office, and to seal their doctrine with their own blood; — and that, on the other hand, their ought to be prudent; for oftentimes the enemies of the truth assail them by flatteries; and the experience of our own times sufficiently proves this. More danger, I know, has ever been from this quarter; that is, when enemies attempt to terrify by such objections as these, “What is your purpose? See, the whole world must necessarily at length be consumed by calamities. What else do you seek, but that religion should everywhere flourish, that sound learning should be valued, that peace should prevail everywhere? But we see that the fiercest war is at hand: if once it should arise, all places would be full of calamities, savage barbarity, and cruelty, would follow, and religion would perish: all this ye will effect by your pertinacity.” These things have often been said to us. When therefore we read this passage, we ought to notice the arts by which Satan has been trying to undermine the efforts of the godly, and the constancy of God’s servants.

As to the first argument, there is no need much of dwelling longer upon it; for every one can of himself perceive the design of all this crafty proceeding. He says first, Seer, go. Amaziah addresses Amos in a respectful way: he does not reproachfully call him, either an exile, or a seditious man, or one unlearned, or a cowherd, or a person unworthy of his office. He does not use any such language, but calls him a seer; he concedes to him the honorable title of a Prophet; for by the word חזה , chese, he means this “I confess thee to be God’s Prophet: I grant that thou art a Prophet, but not our Prophet; Seer, then, go.” We hence see that he left to him untouched the honor of being a Prophet, that he might more easily creep into his favor, lest by raising a dispute at first, there should be between them a violent contest: he therefore avoided all occasions of contention.

It might however have been asked him, Why he was blind? For the office of a priest was to watch; and the Prophets were in such a manner joined to the priests, that when God substituted Prophets in their place, he indirectly charged them with idleness and indifference. For why were the priests appointed? That they might be the messengers of the Lord of hosts, as it is said by Malachi,

‘The people shall seek from the mouth of the priest my law, for he is the messenger of the Lord of hosts,’ (Mal 2:7)

Amaziah then ought especially to have performed himself the Prophet’s office, for he was a priest. He was indeed, I allow, a spurious priest; but having claimed so honorable a name, he ought to have discharged its duties: this he did note and conceded that title to the Prophet. So now our milted bishops are very liberal in conceding titles, “O, Mr. Teacher, ye can indeed see and understand many things: but yet ye ought, at the same time, to consult the peace of the community.” They call those teachers who have been invested with no public office, but are yet under the necessity of undertaking the duties of others, for they see that these milted bishops are dumb dogs. In a like manner, also, did Amaziah act towards the Prophet Amos; for he was content with his own splendor and great pomp, and with his own riches; he lived sumptuously, and enjoyed a rich booty, and superstitions well warmed his kitchen. He therefore easily surrendered to others the title of a Prophet: in the meantime, he prided himself on his priesthood.

But as to the second argument, there was a sharper sting in it, Flee, he says. By flight he intimates, that it was necessary for the Prophet to depart, though he wished to remain. So this second reason was borrowed from necessity; for the Prophet could no longer be borne with, if he proceeded in the free discharge of his office. Flee then to the land of Judah, and there eat bread

With regard to this third reason, he seems to imply that the Prophet Amos would be too pertinacious and too much wedded to his own opinion, if he preferred not to live safely and quietly in his own country, rather than to endanger his life in another land. Go then. Where would he send him? To his own country. Why? “Thou art here a foreigner, and sees thyself to be hated; why then dost thou not rather return to thine own country, where thy religion prevails?” Amaziah did not indeed address the Prophet Amos, as man of profane men do at this day, who are less like Epicureans than they are to swine and filthy dogs; for they object and say, “Thou mayest return to thine own country; why hast thou come to us?” They send us away to our own country, when they know that there is there no safe place for us. But at that time pure religion flourished in the land of Judah: hence Amaziah says, “Why dost thou not live with thy own countrymen? for there are many there who will supply thee with sustenance; the king himself will be thy friend, and the whole people will also help thee.”

As to the fourth argument, we see what a crafty sophist is the devil, Be a Prophet there Who speaks? Amaziah, who perfectly hated the temple at Jerusalem, who would have gladly with his own hands set it on fire, who would have gladly put to death all the pious priests; and yet he allows to holy Amos a free liberty to prophesy, and he allows this, because he could not immediately in an open manner stop the holy Prophet in his course: he therefore sends him away to a distance. We hence see that Satan, by various arts and means, tempts the servants of God, and has wonderful turnings and windings, and sometimes transforms himself into an angel of light, as it is said by Paul, (2Co 11:14) and in this place we have a remarkable instance of this. Is not Amaziah an angel of light, when he advises the Prophet Amos to serve God freely in his own country, and to prophesy there, and to open his mouth in defense of God’s worship and of pure religion? provided he did not do all this in the land of Israel. We have then in this chapter, as I have said, a remarkable instance of the wiliness of Satan.

Calvin: Amo 7:13 - NO PHRASE

Now as to the fifth argument, it is especially needful to dwell on it. In Bethel, he says, add no more to prophesy, for it is the king’s sanctuary, and it is the house of the kingdom Here only Amaziah shows what he wished, even to retain possession of his priesthood; which he could not have done without banishing the Prophet: for he could not contend with him in arguments. He consulted then his own advantage by getting rid of the Prophet. Whatever various characters therefore he assumed in the last verse, and notwithstanding the many coverings by which he concealed himself, the ape now, as they say, appears as the ape. Amaziah then shows what he had in views even that he might remain quiet in the possession of his own tyrannical powers and that Amos should no more molest him, and pull up by the roots the prevailing superstitions: for Amaziah was a priest, and Amos could not perform his office without crying out daily against the temple of Bethel; for it was a brothel, inasmuch as God was there robbed of his own honor; and we also know that superstitions are everywhere compared to fornication. Amaziah then now betrays his wicked intention, In Bethel prophesy not; he would retain his quiet state, and wished not the word of God to be heard there. His desire was, as we have already said, to extinguish everywhere the light of heavenly truth; but as he could not do this, he wished to continue at least in his own station without any disputes, as we see the case to be in our time with the Pope and his milted bishops. They became quite mad when they heard that many cities and some princes made commotions in Germany, and departed from their submission to them; but as they could not subdue them by force, they said, “Let us leave to themselves these barbarians; why, more evil than good has hitherto proceeded from them; it is a barren and dry country: provided we have Spain, France, and Italy, secured to us, we have enough; for we have probably lost more than what we have gained by Germany. Let them then have their liberty, or rather licentiousness; they will again some time return, and come under our authority: let us not in the meantime be over-anxious about them. But let not this contagion penetrate into France, for one of our arms has been already cut off; nor let Spain nor Italy be touched by it; for this would be to aim at our life.” Such also was this Amaziah, as it evidently appears, — Prophesy not then in Bethel.

And he spoke cunningly when he said, Add no more to prophecy; for it was the same as though he pardoned him. “See, though thou hast hitherto been offending the king and the common feeling of the people, I will not yet treat you with strict justice, I will forgive thee all, let what thou hast done amiss remain buried, provided thou ‘addest no more’ in future.” We hence see that there is emphasis in the expression, when he says, Proceed not, or, add not; as though he had said, that he would not inquire into the past, nor would accuse Amos of having been seditious: provided he abstained for the future, Amaziah was satisfied, as we may gather from his words, Add then no more to prophesy.

And why? Because it is the king’s sanctuary This was one thing. Amaziah wished here to prove by the king’s authority that the received worship at Bethel was legitimate. How so? “The king has established it; it is not then lawful for any one to say a word to the contrary; the king could do this by his own right; for his majesty is sacred.” We see the object in view. And how many are there at this day under the Papacy, who accumulate on kings all the authority and power they can, in order that no dispute may be made about religion; but power is to be vested in one king to determine according to his own will whatever he pleases, and this is to remain fixed without any dispute. They who at first extolled Henry, King of England, were certainly inconsiderate men; they gave him the supreme power in all things: and this always vexed me grievously; for they were guilty of blasphemy ( erant blasphemi ) when they called him the chief Head of the Church under Christ. This was certainly too much: but it ought however to remain buried, as they sinned through inconsiderate zeal. But when that impostor, who afterwards became the chancellor of that Proserpina, ⁵⁰ who, at this day, surpasses all devils in that kingdom — when he was at Ratisbon, he contended not by using any reasons, (I speak of the last chancellor, who was the Bishop of Winchester, ⁵¹) and as I have just said, he cared not much about the testimonies of Scripture, but said that it was in the power of the king to abrogate statutes and to institute new rites, — that as to fasting, the king could forbid or command the people to eat flesh on this or that days that it was lawful for the king to prohibit priests from marrying, that it was lawful for the king to interdict to the people the use of the cup in the Supper, that it was lawful for the king to appoint this or that thing in his own kingdom. How so? because supreme power is vested in the king. The same was the gloss of this Amaziah of whom the Prophet now speaks: It is the sanctuary of the king.

But he adds afterwards a second thing, It is the house of the kingdom ⁵² These words of Amaziah ought to be well considered. He says first, It is the king’s sanctuary, and then, It is the house of the kingdom. Hence he ascribes to the king a twofold office, — that it was in his power to change religion in any way he pleased, — and then, that Amos disturbed the peace of the community, and thus did wrong to the king by derogating from his authority. With regard to the first clause, it is indeed certain that kings, when they rightly discharge their duty, become patrons of religion and supporters ( nutricios — nursers) of the Church, as Isaiah calls them, (Isa 49:23) What then is chiefly required of kings, is this — to use the swords with which they are invested, to render free ( asserendum ) the worship of God. But still they are inconsiderate men, who give them too much power in spiritual things; ( qui faciunt illos nimis spirituales —who make them too spiritual) and this evil is everywhere dominant in Germany; and in these regions it prevails too much. And we now find what fruit is produced by this root, which is this, — that princes, and those who are in power, think themselves so spiritual, that there is no longer any church discipline; and this sacrilege greatly prevails among us; for they limit not their office by fixed and legitimate boundaries, but think that they cannot rule, except they abolish every authority in the Church and become chief judges as well in doctrine as in all spiritual government. The devil then suggested at that time this sentiment to Amaziah, — that the king appointed the temple: hence, since it was the king’s sanctuary, it was not lawful for a private man, it was not even lawful for any one, to deny that religion to be of authority, which had been once approved of, and pleased the king. And princes listen to a sweet song, when impostors lead them astray; and they desire nothing more than that all things without any difference or distinction should be referred to themselves. They then gladly interfere, and at first show some zeal, but mere ambition impels them, as they so carefully appropriate every thing to themselves. Moderation ought then to be observed; for this evil has ever been dominant in princes — to wish to change religion according to their will and fancy, and at the same time for their own advantage; for they regard what is of advantage to themselves, as they are not for the most part guided by the Spirit of God, but impelled by their own ambition. Since then we see that Satan by these hidden arts formerly contended against God’s prophets, we ought to bewail and lament our own courses. But whosoever desires to conduct himself as it behaves him, let him watch against this evil.

It now follows, And it is the house of the kingdom Amaziah contends here no more for the royal prerogative, with regard to spiritual power. “Be it, that the king ought not to have appointed new worship, thou hast yet offended against the peace of the community.” The greater part of the princes ⁵³ at this day seek nothing so much as that they might enjoy their own quietness. They ever declare that they would he courageous enough even to death in the defense of their first confession; but yet what are the teachers they seek for themselves? Even those who avoid the cross and who, to gratify the Papists, or to render them at least somewhat milder, change according to their wishes: for we see at this day that the minds of princes are inflamed by these fanners, not to spare the sacramentarians, nor allow to be called into question what is asserted, not less grossly than foolishly and falsely, respecting the presence of Christ’s body, or his body being included under the bread. “When we show that we contend against them, and that we are separated from them, nay, that we will be their mortal enemies, we in this agree with the Papists; there will then be some access to them, at least their great fury will cease, the Papists will become gentle: they will no more be so incensed against us; we shall hereafter obtain some middle course.” So things are at this day carried on in the world; and nothing is more useful than to compare the state of our time with this example of the Prophet, so that we may go on in our works employing the same weapons with which he contended and not be moved by these diabolical arts; for we have no enemies more hostile and open than these domestic traitors.

It is then the house of the kingdom He now speaks of the secular arm, as they say, and shows that though religion were to perish a hundred times, yet care was to be taken, lest Amos should pull up by the roots the kingdom of Jeroboam, and the customs of the people. It now follows —

Calvin: Amo 7:14 - NO PHRASE

The Prophet Amos first pleads for himself, that he was not at liberty to obey the counsel of Amaziah, because he could not renounce a calling to which he was appointed. As then he had been sent by God, he proves that he was bound by necessity to prophesy in the land of Israel. In the first place, he indeed modestly says, that he was not a prophet, nor the son of a prophet: why did he say this? To render himself contemptible? By no means, though the words apparently have this tendency; but it was to gain for himself more authority; for his extraordinary call gave him greater weight than if he had been brought up from his childhood in the schools of the prophets. He then shows that he became a prophet by a miraculous interposition, and that the office was not committed to him by human authority, and in the usual way; but that he had been led to it as it were by force, so that he could not cast aside the office of teaching, without openly shaking off the yoke laid upon him by God.

This account then which Amos gives of himself ought to be noticed, I was not a Prophet, nor the son of a Prophet Had he said simply that he was not a Prophet, he might have been accused of presumption: how so? No one takes to himself this honor in the Church of God; a call is necessary; Were an angel to descend from heaven, he ought not to subvert public order; (Gal 1:8) for all things, as Paul reminds us, ought to be done decently and in lawful order in the Church; for the God of peace presides over us. Had Amos then positively denied that he was a Prophet, he might on this account have been thrust away from his office of teaching, for he wanted a call. But he means that he was not a Prophet who had been from his childhood instructed in God’s law, to be an interpreter of Scripture: and for the same reason he says that he was not the son of a Prophet; for there were then, we know, colleges for Prophets; and this is sufficiently evident from sacred history. As then these colleges were instituted for this end — that there might be always seminaries for the Church of God, so that it might not be destitute of good and faithful teachers, Amos says that he was not of that class. He indeed honestly confesses that he was an illiterate man: but by this as I have already said, he gained to himself more authority inasmuch as the Lord had seized on him as it were by force, and set him over the people to teach them: “See, thou shalt be my Prophet, and though thou hast not been taught from thy youth for this office, I will yet in an instant make thee a Prophet.” It was a greater miracle, that Christ chose rude and ignorant men as his apostles, than if he had at first chosen Paul or men like him who were skillful in the law. If then Christ had at the beginning selected such disciples, their authority would have appeared less: but as he had prepared by his Spirit those who were before unlearned, it appeared more evident that they were sent from above. And to this refers the expression the Prophet uses, when he says, Jehovah took me away: for it intimates that his calls as we have said, was extraordinary. The rest we shall defer till to-morrow.

Calvin: Amo 7:16 - NO PHRASE

Amos having shown that he must obey God, who had committed to him the office of teaching, now turns his discourse to Amaziah, and points out what he would gain by his insolence in daring to forbid a Prophet, an ambassador of the God of heaven, to proclaim what he had in command. As, then, Amaziah had proceeded into such a degree of rashness or rather of madness Amos now assails him and says, Hear then now the word of Jehovah He sets here the word or the decree of God in opposition to the prohibition of Amaziah: for the ungodly priest had forbidden God’s servant to proclaim his words any more in the land of Israel: “Who art thou? Thou indeed thus speakest; but God will also speak in his turn.” He shows, at the same time, the difference between the speech of Amaziah and the word of God: the impostor had indeed attempted to terrify the holy man so as to makehim to desist from his office, though the attempt was vain; but Amos shows that God’s word would not be without effect: “Whether I hold my peace or speak,” he seems to say, “this vengeance is suspended over thee.” But he, at the same time, connects God’s vengeance with his doctrine; for this was also necessary, that the ungodly priest might know that he gained nothing else, by attempting to do everything, than that he had doubly increased the vengeance of God.

There is, therefore, great emphasis in these words, Now hear the word of Jehovah thou who sayest, Prophesy not. Amaziah was indeed worthy of being destroyed by God a hundred times, together with all his offspring: but Amos intimates that God’s wrath was especially kindled by this madness, — that Amaziah dared to put a restraint on God, and to forbid his Spirit freely to reprove the sins of the whole people. Since, then, he proceeded so far, Amos shows that he would have justly to suffer the punishment due to his presumption, yea, to his furious and sacrilegious audacity, inasmuch as he set himself up against God, and sought to take from him his supreme authority, for nothing belongs more peculiarly to God than the office of judging the world; and this he does by his word and his Prophets. As, then, Amaziah had attempted to rob God of his own right and authority, the Prophet shows that vengeance had been thereby increased: Thou then, who sayest, Prophesy not against Israel, and speak not, hear the word of Jehovah

Remarkable is this passage, and from it we learn that nothing is better for us, when God rebukes us, than to descend into our own consciences, and to submit to the sentence which proceeds from his mouth, and humbly to entreat pardon as soon as he condemns us: for if we be refractory, God will not cease to speak, though we a hundred times forbid him; he will therefore go on notwithstanding our unwillingness. Further, we may vomit forth many blasphemies; but what can our clamorous words do? The Lord will, at the same time, speak with effect; he will not scatter his threatening in the air, but will really fulfill what proceeds from his mouth; and for this reason Paul compares heavenly truth to a sword, for vengeance is prepared for despisers. We ought therefore to take notice of this in the Prophet’s words, — that when profane men attempt to repel every tenth and all threatening, they gain nothing by their perverseness; for the lord will exercise his own right; and he will also join to his word, as they say, its execution. Thou then who sayest, Prophesy not, hear the word of Jehovah; though thou mayest growl, yet God will not be hindered by these thy commands; but he will ever continue complete in his own authority.” And he mentions word, as we have already said, to show that the truth, with which the ungodly contend, is connected with the power of God. God might indeed destroy all the unbelieving in silence, without uttering his voice; but he will have his Word honored, that the ungodly may know that they contend in vain, while they vomit forth their rage against his word, for they will at length find that in his word is included their condemnation.

Now, when he says, Prophecy not against Israel, and speak not against the house of Isaac, we may learn again from these words, that the word Isaac is used by the Prophet by way of concession; for the people of Israel were then wont to adduce the example of this holy patriarch. Thus superstitious men, neglecting the law of God, the common rule, ever turn aside to the examples of the saints; and they do this without any discrimination; nay, as their minds are perverted, when anything has been wrongfully done by the fathers, they instantly lay hold on it: and then, when there is anything peculiar, which God had approved in the fathers but wished not to be drawn, as they commonly say, into a precedent, the superstitious think that they have the best reason in their favor, when they can set up such a shield against God. As, then, the Israelites had at that time the name of their father Isaac in their mouths while they were foolishly worshipping God in Bethel and in other places, contrary to what the law prescribed, the Prophet Amos designedly repeats here again the name of Isaac, expressing it probably in imitation of what had been said by Amaziah.

Calvin: Amo 7:17 - But thou shalt die in a polluted land

Now follows a denunciation, Therefore thus saith Jehovah This לכן , lacen, therefore, shows that Amaziah suffered punishment, not only because he had corrupted God’s worship, because he had deceived the people by his impostures and because he had made gain by the disguise of religion; but because he had insolently dared to oppose the authority of God, and to turn aside the Prophet from his office, both by hidden crafts and by open violence. Inasmuch then as he had attempted to do this, Amos now declares that punishment awaited him. We hence see that destruction is doubly increased, when we set up a hard and iron neck against God, who would have us to be pliant, and when he reproves us, requires from us at least this modesty — that we confess that we have sinned. But when we evade, or when we proceed still outward, this issue will at last follow — that God will execute double vengeance on account of our obstinacy. Therefore then Jehovah saith: and O! that this were deeply engraven on the hearts of men; there would not then be so much rebellion at this day prevailing in the world. But we see how daring men are; for as soon as the Lord severely reproves them, they murmur; and then, if they have any authority they stretch every nerve to take away from God his own rights, and from his servants their liberty. At the same time, when we observe the ungodly to be so blind, that they perceive not the vengeance, such as the Prophet here denounces, to be nigh them, and dread it not, it behooves us duly to weigh what the Prophet here declares and that is, that perverse men, as I have already said, do gain this only by their obstinacy — that they more and more inflame God’s displeasure.

With respect to the kind of punishment he was to suffer, it is said, Thy wife in the city shall be wanton: it is so literally; but the Prophet speaks not here of voluntary wantonness. He then intimates that Amaziah could not escape punishment, but that his wife would be made a prostitute, when the enemies occupied the land of Israel. We indeed know that it was a common thing for conquerors to abuse women: and well would it be, were the practice abolished at this day. Besides, it was deemed lawful in that age for the conqueror to take to himself not only the daughter but also the wife of another. This then is the reason why the Prophet says, Thy wife shall be a prostitute. But he says, in the city; which was far more grievous, than if the wife of Amaziah had been led to a distance, and suffered that reproach in an unknown country: it would have less wounded the mind of Amaziah, if the enemies had taken away his wife, and this disgrace had continued unknown to him, it being done in a distant land. But when his wife was publicly and before the eyes of all constrained to submit to this baseness and turpitude, it was much more hard to be endured, and occasioned much greater grief. We hence see that the punishment was much increased by this circumstance, which the Prophet states when he says, Thy wife shall in the city be a prostitute.

Then it follows, Thy sons and thy daughters shall by the sword fall It is a second punishment, when he declares, that the sons and also the daughters of the ungodly priest would be slain by the enemies. It was indeed probable, that some also of the common people had suffered the same evils; but God no doubt punished the willfulness and madness of Amaziah for having dared to resist admonitions as well as threatening.

But he also adds, Thy land shall be divided by a line He means by this statement, that there should be none to succeed Amaziah; but that whatever land he possessed should become a prey to the enemies. Thy land then shall be divided by a line. It may at the same time be, that Amos speaks here generally of the land of Israel; and this seems to me probable. I indeed allow that neither by Amaziah nor by the other priests was the law of God kept; but we yet know that there was some affinity between the lawful priesthood, and the spurious priesthood which the first Jeroboam had introduced. Hence I conjecture that Amaziah had no possessions, it being lawful for priests to have only gardens and pastures for their cattle; but they cultivated no lands. I am therefore disposed to extend to the whole people what is said of the land of one man; and this opinion is confirmed by what immediately follows.

But thou shalt die in a polluted land He called that the land of Amaziah in which he and the rest of the people dwelt; but he calls the land into which he, with all the rest, were to be driven, a polluted land. If any one objects and says that this punishment did not apply to one man, the ready answer is this, — that God meant that an especial mark should be imprinted on his common judgment, that Amaziah might know, that he had as it were accelerated God’s vengeance, which yet he intended to turn aside, when he sent away, as we have seen, the Prophet Amos into the land of Judah.

It follows at last, Israel by migrating shall migrate from his own land We here see that the Prophet proclaimed no private threatening, either to Amaziah himself or to his wife or to his children, but extended his discourse to the whole people: the fact at the same time remains unchanged that God intended to punish the perverseness of that ungodly man, while executing his vengeance on the whole people. Now follows —

Defender: Amo 7:4 - God shewed

The Lord "shewed" Amos, apparently in a vision, two contemplated judgments on Israel. First, he saw a plague of grasshoppers devastating the whole land (Amo 7:1, Amo 7:2). Then, he saw a fire which would devour the "great deep," probably all the underground reservoirs of water. Either would result in the death of the entire population, and God repented of both, in answer to the prayers of Amos (Amo 7:3, Amo 7:5, Amo 7:6)."

Defender: Amo 7:7 - plumbline

In a third vision, soon to be implemented, God showed Amos a high, straight wall, straight as a plumbline. The wall would separate God from His people, leaving them completely vulnerable to the invading Assyrians who would soon be coming."

Defender: Amo 7:10 - priest of Beth-el

Jeroboam I had set up an order of priests at his schismatic altar at Beth-el (1Ki 12:31, 1Ki 12:32), and Amaziah was one of the false priests in this line. Seeing his prestige and position being undermined by Amos, he petitioned the king to have Amos silenced, while also urging Amos to leave the country. How often it is that false teachers seek to use the political power to hinder true teachers of God's Word!"

Defender: Amo 7:11 - thus Amos saith

Amos did not say this. He said that God would rise against "the house of Jeroboam with the sword" (Amo 7:9). Jeroboam apparently died a natural death, but his son, Zachariah, was assassinated (2Ki 15:8-12). Furthermore, Israel was later led away captive out of her land."

TSK: Amo 7:1 - showed // he // grasshoppers // mowings

showed : Amo 7:4, Amo 7:7, Amo 8:1; Jer 1:11-16, Jer 24:1; Eze 11:25; Zec 1:20

he : Amo 4:9; Exo 10:12-16; Isa 33:4; Joe 1:4, Joe 2:25; Nah 3:15-17

grasshoppers : or, green worms, Govai in Arabic gabee ""locusts,""probably in their caterpillar state, in which they are most destructive. This is supposed to have been an emblem of the first invasion of the Assyrians.

mowings : Or rather, feedings or grazings, as the people of the East make no hay. This was probably in the month of March, which is the only time of the year that the Arabs to this day feed their horses with grass.

TSK: Amo 7:2 - when // O Lord // by whom shall Jacob arise // for

when : Exo 10:15; Rev 9:4

O Lord : Amo 7:5; Exo 32:11, Exo 32:12, Exo 34:9; Num 14:17-19; Jer 14:7, Jer 14:20,Jer 14:21; Dan 9:19; Jam 5:15, Jam 5:16

by whom shall Jacob arise : or, who of (or for) Jacob shall stand, Isa 51:19; Eze 9:8, Eze 11:13

for : Psa 12:1, Psa 44:24-26; Isa 37:4; Jer 42:2; Zec 4:10

TSK: Amo 7:3

Amo 7:6; Deu 32:36; 1Ch 21:15; Psa 106:45; Hos 11:8; Joe 2:14; Jon 3:10; Jam 5:16

TSK: Amo 7:4 - showed // called

showed : Amo 7:1, Amo 7:7; Rev 4:1

called : This is supposed to denote the invasion of Tiglathpileser, which threatened entire destruction. Amo 1:4, Amo 1:7, Amo 4:11, Amo 5:6; Exo 9:23, Exo 9:24; Lev 10:2; Num 16:35; Isa 27:4, Isa 66:15, Isa 66:16; Jer 4:4, Jer 21:12; Joe 2:30; Mic 1:4; Nah 1:6; Heb 1:7

TSK: Amo 7:5 - cease // for

cease : Amo 7:2; Psa 85:4; Isa 10:25

for : Amo 7:2, Amo 7:3; Isa 1:9; Jer 30:19

TSK: Amo 7:6

Jdg 2:18, Jdg 10:16; Psa 90:13, Psa 135:14; Jer 26:19; Jon 4:2

TSK: Amo 7:7 - a wall

a wall : 2Sa 8:2; 2Ki 21:13; Isa 28:17, Isa 34:11; Lam 2:8; Eze 40:3; Zec 2:1, Zec 2:2; Rev 11:1, Rev 21:15

TSK: Amo 7:8 - Amos // a plumbline // I will set // I will not

Amos : Jer 1:11-13; Zec 5:2

a plumbline : This was an emblem of strict justice; and intimated that God would now visit them according to their iniquities.

I will set : Lam 2:8

I will not : Amo 8:2; Jer 15:6; Eze 7:2-9; Mic 7:18; Nah 1:8, Nah 1:9

TSK: Amo 7:9 - the high // I will

the high : Amo 3:14, Amo 5:5, Amo 8:14, Beer-sheba, Gen 26:23-25, Gen 46:1; Lev 26:30,Lev 26:31

I will : Fulfilled, 2Ki 15:8-10

TSK: Amo 7:10 - the priest // hath // not

the priest : 1Ki 12:31, 1Ki 12:32, 1Ki 13:33; 2Ki 14:23, 2Ki 14:24; 2Ch 13:8, 2Ch 13:9; Jer 20:1-3; Jer 29:26, Jer 29:27; Mat 21:23; This was truly a lying prophet; there was not one word of truth in his message to Jeroboam.

hath : 1Ki 18:17; Jer 26:8-11, Jer 37:13-15, Jer 38:4; Luk 23:2; Act 5:28, Act 24:5

not : Gen 37:8; Jer 18:18; Act 7:54

TSK: Amo 7:11 - thus // Jeroboam // and Israel

thus : Jer 26:9, Jer 28:10,Jer 28:11; Act 6:14

Jeroboam : Amo 7:9; Psa 56:5; Mat 26:61

and Israel : Amo 6:7, Amo 6:8; 2Ki 17:6

TSK: Amo 7:12 - O thou // go // eat

O thou : 1Sa 9:9; 2Ch 16:10; Isa 30:10

go : Amo 2:12; Mat 8:34; Luk 8:37, Luk 8:38, Luk 13:31; Act 16:39

eat : 1Sa 2:36; Isa 56:11; Eze 13:19; Mal 1:10; Rom 16:18; 1Co 2:14; 1Pe 5:2

TSK: Amo 7:13 - prophesy // for // chapel // king’ s court

prophesy : Amo 2:12; Act 4:17, Act 4:18, Act 5:28, Act 5:40

for : 1Ki 12:29, 1Ki 12:32, 1Ki 13:1

chapel : or, sanctuary

king’ s court : Heb. house of the kingdom

TSK: Amo 7:14 - neither // an herdman // a gatherer // sycamore fruit

neither : 1Ki 20:35; 2Ki 2:3, 2Ki 2:5, 2Ki 2:7, 2Ki 4:38, 2Ki 6:1; 2Ch 16:7, 2Ch 19:2, 2Ch 20:34

an herdman : Amo 1:1; Zec 13:5; 1Co 1:27

a gatherer : Rather, as bolais is rendered by the LXX and Vulgate, κνιζων , vellicans ""a scraping,""or a scraper of sycamores; for the fruit does not ripen till it is rubbed with iron combs.

sycamore fruit : or, wild figs

TSK: Amo 7:15 - took // as I followed // Go

took : 2Sa 7:8; Psa 78:70-72; Mat 4:18, Mat 4:19, Mat 9:9

as I followed : Heb. from behind

Go : Jer 1:7; Eze 2:3, Eze 2:4; Luk 24:46-48; Act 1:8, Act 4:20, Act 5:20,Act 5:29-32

TSK: Amo 7:16 - hear // Prophesy // and drop

hear : 1Sa 15:16; 1Ki 22:19; Jer 28:15-17

Prophesy : Amo 7:13; Isa 30:10; Mic 2:6

and drop : Deu 32:2; Eze 20:46, Eze 21:2

TSK: Amo 7:17 - Thy wife // thy land // die // and Israel

Thy wife : Isa 13:16; Jer 20:6, Jer 28:12, Jer 28:16, Jer 29:21, Jer 29:25, Jer 29:31, Jer 29:32; Lam 5:11; Hos 4:13, Hos 4:14; Zec 14:2

thy land : Psa 78:55

die : 2Ki 17:6; Eze 4:13; Hos 9:3

and Israel : Amo 7:11; Lev 26:33-39; Jer 36:27-32

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

Poole: Amo 7:1 - Thus // Hath the Lord God showed unto me // Behold // He formed // Grasshoppers // It was the latter growth // After the king’ s mowings

Thus: sometimes this refers to what went before, here it refers to what the prophet saw and is about to declare.

Hath the Lord God showed unto me: this is the first of five visions or prophetic representations of what was coming upon this people for their sins. The Lord gave Amos a clear sight of the future calamity by this vision.

Behold I could not but observe, and it is worthy your observance too.

He formed: it is not said he called for them, but he formed or created them, probably intimating somewhat extraordinary in them, either in their bigness or number, or rather sudden appearing of them. So the plague signified by them should suddenly come upon them.

Grasshoppers: in our country grasshoppers are not hurtful, but these in our text were locusts, and so rendered Isa 33:4 Nah 3:17 ; and the word used by Amos here is paraphrased by the Hebrew critics by a word that properly notes locust.

It was the latter growth: the shooting up of the first growth being too luxuriant, they did either mow off the tops, or eat it down with cattle, and this was done for preserving the corn and increase of the harvest; but if the second growth were cut off or eat up, it marred the whole harvest; and these devouring locusts were formed in such time as to do this, and so to bring a famine upon the land.

After the king’ s mowings it is supposed that the first mowing of the luxuriant corn in the blade was for the king’ s use, and after this the second springing grew up to the harvest. It may possibly intimate, that though the kings of Israel did as it were mow the luxuriant riches vet they grew again; but when Assyrian locusts come all is devoured.

Poole: Amo 7:2 - By whom shall Jacob arise?

Either visionally, the whole scheme represented both locusts, grass, herbs, and corn, and it represented the grass as almost all eaten up, and the locusts ready to fall upon the corn, and all that remained. Or else really, it was acted, and the grass was devoured. Though the former seems most likely, I leave it to every one’ s judgment. Amos interceded by prayer for this people in this case; and he sueth for mercy, entreats for pardon, hereby justifying God’ s proceedings; and though this people for whom he prays is insensible of their condition, yet the prophet is deeply affected with it, and deprecates the displeasure of God, and implores his mercy; to God belongs forgiveness, to them nothing but shame.

By whom shall Jacob arise? how shall any of Jacob escape? or if thou, O God of Jacob, dost east him down, who will or can lift him up? he must needs perish if thou be still angry and show not pity. For he is small; weak in strength, few in number, not able to resist his enemies the Assyrians.

Poole: Amo 7:3 - The Lord repented // It shall not be

The Lord repented this, spoke after the manner of man, is to be understood as becomes the immutability and omniscience of God; what a man when he repenteth doth, desisting front the thing, so God, desisting or suspending his own act, doth tell us he repenteth.

It shall not be: this explains the former; that sore famine like to be caused by these locusts came not, Amos prevailed by prayer, and the judgment was diverted.

Poole: Amo 7:4 - Thus hath the Lord God showed // And, behold // Called to contend by fire // It devoured // The great deep // And did eat up a part of the land too

Thus hath the Lord God showed in vision or hieroglyphic: see Amo 7:1 .

And, behold: see Amo 7:1 .

Called to contend by fire declared he would judge as by fire: literally, say some, God would from heaven by fire punish. Others say metaphorically, by drought which should scorch up all fruits of the earth, and dry up fountains and rivers. Or else by very sore, wasting, and irresistible judgments, that like fire should consume all, hereby denoting the Assyrian rage.

It devoured eat up, i.e. visionally, or in the emblem.

The great deep not literally, but, as the other, Amo 7:2 , in hieroglyphic; so it appeared to Amos.

And did eat up a part of the land too it seemed to seize on the earth: now this in vision awakens the prophet, as before, to pray earnestly.

Poole: Amo 7:6

These two verses are almost word for word the same with Amo 7:2,3 , which see.

Poole: Amo 7:7 - Thus he shewed me: and, behold // The Lord // Stood upon a wall // Made by a plumbline // With a plumbline in his hand

Thus he shewed me: and, behold: see Amo 7:1 .

The Lord the great God, who had long tried Israel, and often spared.

Stood upon a wall possibly it may denote his fixed purpose now to proceed to demolish this state.

Made by a plumbline strongly, regularly, and beautifully built, as art could build it.

With a plumbline in his hand ready, as an artist, to take the measures of this wall, to discover all the defects of it, and how much it was varied from what it was at first built. This shall be the last measuring it, and on this measuring, whatever is faulty shall be pulled down, though to the very foundation. This was visionally represented to the prophet.

Poole: Amo 7:8 - The Lord // What seest thou? // A plumbline // I will set a plumbline in the midst of my people Israel // I will not again pass by them any more

The Lord who did before show Amos the emblem in landscape or vision.

What seest thou? this God asketh not as if he were ignorant what Amos saw, or as if he would be informed whether he saw aright, but it is introductory to what follows.

A plumbline or perpendicular, to which masons first build and frame walls of houses, and by which they do at any time measure them, whether they stand upright, or any way belly out and decline.

I will set a plumbline in the midst of my people Israel I will exactly measure my people Israel, the whole fabric of the ten kingdoms. I will take a particular view of all, and how far it is right, or how far it is out of order.

I will not again pass by them any more I will no more forbear, but I will pull down all that is faulty, though I pull up the very foundations; and this is confirmed in what followeth.

Poole: Amo 7:9 - The high places // Shall be desolate // The sanctuaries of Israel shall be laid waste // I will rise // Against the house of Jeroboam

The high places the temples on high mountains built to idols, or for the worship of God, though he forbade them. Of Isaac: the father is here named, but his children are intended, all the seed of Isaac. I cannot, though some do, think the prophet alludes to Isaac’ s being offered upon a high mountain.

Shall be desolate shall be rased to the foundation, or left to moulder and fall with length of time, and assaults of storms and weather.

The sanctuaries of Israel shall be laid waste: this explains the former, and, speaking after the custom of those times, the prophet calls the idol temples sanctuaries, whether in Dan and Beth-el or elsewhere.

I will rise God will, but not immediately, rise up: he will stir up some or other to do what he threatens.

Against the house of Jeroboam in the days of Zachariah, (son of Jeroboam,) murdered by Shallum. With the sword, first of a conspirator, Shallum, next of civil war.

Poole: Amo 7:10 - Then // The priest // Of Beth-el // Sent // To Jeroboam // King of Israel // Saying, Amos hath conspired against thee // In the midst of the house of Israel // The land is not able to bear all his woods

Then after that Amos had expressly and peremptorily foretold the ruin of idolatry and kingdom of Israel for their sins. Amaziah: it appears not what family he was of, nor is it much material we should know; it is probable he might be of some mean family, or possibly an apostate priest of the tribe of Levi.

The priest by way of eminency; no common priest, but the chief priest.

Of Beth-el to the calf at Beth-el; and it is like he was prefect or governor for the king in the civil affairs of that city and country.

Sent gave information by messengers sent.

To Jeroboam the second of that name, of Jehu’ s race: the third from Jehu.

King of Israel at that time living, and on the throne of Israel.

Saying, Amos hath conspired against thee: he accused the prophet of high treason, and conspiring to raise war against his sovereign.

In the midst of the house of Israel openly and publicly, or hath endeavoured to raise all Israel into sedition or rebellion against their own king.

The land is not able to bear all his woods: either thus, If what he threateneth should come to pass, it will be ruin and utter desolation to all: or thus, The people are incensed so much against this prophet for his harsh predictions, that he must be made an example to quiet and content them. What he saith will come, if it doth come, will certainly ruin all, high and low, and a well-ordered government may not bear such a prophet. Thus far the general accusation.

Poole: Amo 7:11 - Thus Amos saith // Jeroboam shall die by the sword // Israel shall surely be led away captive // Out of their own land

Thus Amos saith so Amaziah falsely reports the prophet.

Jeroboam shall die by the sword: he no where said so, nor did he insinuate so much, but spake of his house distinguished from his person, as Amo 7:9 .

Israel shall surely be led away captive: this indeed he foretold, but did no more contribute to it, or contrive it, than the physician doth who foretells the death of an uncounsellable patient, sick of a mortal disease.

Out of their own land: this is added to signify the greatness of the captivity.

Poole: Amo 7:12 - Also Amaziah said unto Amos // O thou seer // Flee thee away into the land of Judah // There eat bread // and prophesy there

Also Amaziah said unto Amos: it is probable enough that this arch-priest of Beth-el did send this advice, or gave it to the prophet so soon as he had accused the prophet to Jeroboam; and perhaps he thus intended to insinuate a great good-will towards the prophet, presuming the prophet knew nothing that Amaziah had accused him.

O thou seer: whether this be spoken in scorn, or giving him the respect due to a prophet, I determine not.

Flee thee away into the land of Judah be advised, stay not here, but with all speed flee out of the kingdom, get thee into Judah whence thou camest, there thou mayst be safe.

There eat bread: thou wilt never get thy bread here by this kind of preaching; in Judah it is likely thou mayst get thy livelihood by thy prophetic art; thither go,

and prophesy there there thou mayst freely declaim against our vices, and predict our fall, which we do as little as thou dost much believe.

Poole: Amo 7:13 - For it is the king’ s chapel // And it is the king’ s court

Prophesy not again any more at Beth-el; as a friend I advise thou do not, and as having authority from the king, I do declare thou shalt not, prophesy in Beth-el.

For it is the king’ s chapel where I am by the king’ s authority empowered to give license, or impose silence, and to see that none but fit persons preach before the king, who doth there pay his devotions.

And it is the king’ s court where all his nobles attend him, and where no ordinary, obscure, and uncourtly doctor may appear: besides, such preaching so near to the king’ s court will be speedily punished; therefore, as thou lovest thyself, Amos, follow my advice, and let the king’ s court and this country hear no more of thee.

Poole: Amo 7:14 - Then answered Amos // Said to Amaziah // I was no prophet // neither was I a prophet’ s son // But I was a herdman // And a gatherer of sycomore fruit

Then answered Amos: so soon as this false accuser had under the vizard of friendship given advice, and withal intimated his resolution to use his authority to make Amos desist if he did not do it voluntarily, Amos gives him answer readily, boldly, and yet smoothly, and outshoots the court pontiff in his own bow.

Said to Amaziah not fearing his person or his power.

I was no prophet not originally, or by succession, or by study, or by any human designation and preparation, as many have been;

neither was I a prophet’ s son my father was no prophet, nor was I bred up in the school of the prophets, such as 2Ki 2:3,5,7,15 4:38 6:1 . Though you call me seer, whether ironically or seriously, I matter not, but assure you I am not such by art, or trade, or for a livelihood.

But I was a herdman by breeding, choice, and occupation I was and still am a herdman, and have my concerns in that mystery in or near Tekoa in Judah, on which I can live; though I prophesy without stipend or salary, I needed not to run into the prophet’ s work for my bread.

And a gatherer of sycomore fruit: the tree and fruit is known by one name; Palestine abounded with both; and the fruit was sweet, not large, yet good for food for man or cattle, as some fruits are with us; on these I could still, as I formerly did, live, and be content.

Poole: Amo 7:15 - The Lord // As I followed the flock // The Lord said unto me // Go // Prophesy // My people Israel

The Lord the great and jealous God, whom you oppose by idols, took me; by an extraordinary power of his Spirit took me off from my old, mean, and private employment and recess, and I could not withstand him.

As I followed the flock a description of a shepherd’ s employment.

The Lord said unto me commanded, whether by voice from heaven. or extraordinary irradiation of his mind, or impulse of the Divine prophetic Spirit, comes all to one, his authority is Divine.

Go out of Judah.

Prophesy as a prophet instruct, threaten, promise, invite. and foretell.

My people Israel the ten tribes, which with like civility are called by Amos God’ s people as he is called seer.

Poole: Amo 7:16 - Now // Hear thou // Thou sayest // Prophesy not against Israel // Drop not // Against the house of Isaac

Now when forbidden, Amos, undaunted, prophesieth to him that forbade him.

Hear thou Amaziah, who hast accused, yet pretendest to wish and advise my safety, the word of the Lord, who sent me, whom thou contradictest; from him I have somewhat to say to thee, and of much concern also to thee.

Thou sayest usest thy power to silence me,

Prophesy not against Israel preach not sedition, or what tends to it, under pretence that God speaks it against Israel: if thou canst speak good of us, and to us, this may be good for thee; but if thou wilt speak sad news against us, it will not be believed; it may hurt thee, it will do no good to others.

Drop not distil not: see Eze 21:2 Mic 2:6 .

Against the house of Isaac the posterity of Isaac: this explains the former, and is a hendiadis, or elegant ingemination.

Poole: Amo 7:17 - Therefore // Thy wife shall be a harlot // A harlot // Thy sons and thy daughters shall fall by the sword // Thy land shall be divided by line // And thou shalt die // In a polluted land

Therefore because thou hast so directly and strenuously opposed the Lord.

Thy wife shall be a harlot which to a man of sense is a great affliction.

A harlot a common whore. In the city; a notorious one, that plays not the adulteress in secret at home, but so that all take notice of it, and brand her for it.

Thy sons and thy daughters shall fall by the sword which in all likelihood doth intimate their slaughter by Shallum when he slew Zachariah, Jeroboam’ s son, with whom no doubt but his friends fell, among which this family was; or else by the sword of Menahem, who slew Shallum.

Thy land shall be divided by line thy estate, which no doubt was large, shall be shared among the soldiers and courtiers of Menahem.

And thou shalt die thy dishonour by a lewd wife, thy childless solitariness, and thy poverty, shall come on thee ere thou die; it is probable he fled to save his life.

In a polluted land among the heathen, where thou mayst be sure my word was true. Israel, the ten tribes,

shall surely go into captivity forth of his land: see Amo 7:11 .

Haydock: Amo 7:1 - The locust // Formed

The locust, &c. These judgments by locusts and fire, which by the prophet's intercession were moderated, signify the former invasions of the Assyrians under Phul and Theglathphalassar, before the utter desolation of Israel by Salmanasar. (Challoner) ---

Locusts denoted the Assyrian invaders, 4 Kings xviii. (Worthington) ---

Formed. Literally, "the maker of the locust, in the beginning of the herbs shooting," &c., (Haydock) in spring. (St. Jerome) ---

They pasture in our January: yet the grass of autumn may be meant. The king took the best which grows in summer. (Calmet) ---

Septuagint, "and lo, a swarm of locusts coming in the morning; and lo, one bruchus, Gog, the king," (Haydock) or "against king Gog." (Calmet) ---

Aquila has, "of the king of Gaza." He probably left the original term, (St. Jerome) gizze. (Haydock) ---

The invasion of the Assyrians, Chaldeans, and Scythians is insinuated. (Theodoret) ---

The latter came the year after the earthquake, chap. i. (Pezron.) ---

This was the first vision of Amos. (Calmet) ---

He saw the first and last inroads of the Assyrians, as well as the prosperity of Jeroboam. (Menochius)

Haydock: Amo 7:2 - When // Little

When. Septuagint, "If it shall eat up," &c. (Haydock) ---

Little. After Jeroboam II, the kingdom fell to decay, when Manahem called in the Assyrians. (Calmet)

Haydock: Amo 7:3 - The // Not be

The. Septuagint, "Repent, O Lord, on this head, and this shall," &c. ---

Not be: the grass shall not be totally devoured. (Haydock) ---

The king of the Assyrians invaded Juda in vain, 4 Kings xix. (Worthington)

Haydock: Amo 7:4 - Part

Part of the land, if the prophet had not interposed; (ver. 6.; Calmet) or rather civil wars desolated a great part of the kingdom, before the Lord was appeased. (Haydock) ---

The fire foreshewed the captivity of the two tribes, 4 Kings xxiv. (Worthington)

Haydock: Amo 7:6 - The

The. Septuagint, as ver. 3. (Haydock) ---

We read not of locusts being sent, ver. 1. But fire of war certainly raged before the final catastrophe of Jehu's family, when Sellum slew Zacharias, 4 Kings xv. 8. (Calmet)

Haydock: Amo 7:7 - Plastered // Vis ut nulla virum non ipsi exscindere ferro // Cœlicolæ valeant // Hic murus aheneus esto

Plastered. Hebrew, "wall, made by a plumb-line, with a plumb-line in his hand." (Protestants) (Haydock) ---

But Septuagint, Syriac, &c., seem more literal, (Calmet) "on a wall of adamant, and a diamond in his hand." Hebrew anac, (Haydock) whence a diamond was called anactites, (Orpheus) or anachites. (Pliny, [Natural History?] xxxvii. 4.) ---

Saturn had a scythe of adamant, and walls of this kind were deemed impervious even to the inhabitants of heaven. Thus Virgil describes the gates of hell: Porta adversa ingens solidoque adamante columnæ,

Vis ut nulla virum non ipsi exscindere ferro

Cœlicolæ valeant. ----- (Æneid vi.)

--- God appearing on such a wall, intimated that the separation between him and his people was complete. (Calmet) ---

Hic murus aheneus esto. (Horace, i. ep. 1.)

Haydock: Amo 7:8 - Plaster

Plaster. Septuagint, "I will no more pass over it," the adamantine wall. I will hide their faults no longer. (Haydock) ---

this third vision alluded to the distress of the ten tribes, 4 Kings xv. 20. (Worthington)

Haydock: Amo 7:9 - Idol // Sword

Idol. Hebrew, "Isaac." (Calmet) ---

Septuagint, "laughter." (Haydock) ---

Isaac had resided for some time at Bersabee, which was place frequented by idolaters, chap. v. 5., and viii. 14. Josias overthrew (4 Kings xxiii. 8.; Calmet) the profane "altars." (Haydock) ---

Sword. His son Zacharias was slain after six months reign, ver. 6, 11.

Haydock: Amo 7:10 - Words

Words. Nothing could be more unfounded. Amos had indeed denounced many judgments; but he was not wanting in respect to the king. (Calmet)

Haydock: Amo 7:11 - Sword

Sword. the prophet did not say this, but that the Lord would rise up against the house of Jeroboam with the sword; which was verified when Zacharias, the son and successor of Jeroboam, was slain by the sword, 4 Kings xv. 10. (Challoner) ---

The false prophet was therefore guilty of a lie. They accuse the preachers of truth as traitors. (Worthington) ---

Thus many missionary priests have been traduced in England. (Haydock)

Haydock: Amo 7:12 - Seer

Seer. This was the ancient title of prophets; (1 Kings ix. 9.; Calmet) but it is here used contumeliously. (Haydock) ---

We know not whether Amasias acted by the king's order or not. He was less afraid of the predictions than of losing his employment. (Calmet)

Haydock: Amo 7:13 - Sanctuary

Sanctuary, or "palace." (Kimchi) ---

The kings resided commonly in Samaria; but they came hither to practise their religion, and had a palace. (Calmet) ---

The king's choice was all that Amasias regarded, as many seem still to do, without examining whether the religion be true or false! Will the king screen them from the indignation of the just Judge at the hour of death? (Haydock)

Haydock: Amo 7:14 - I am not a prophet // Plucking

I am not a prophet. That is, I am not a prophet by education: nor is prophesying my calling or profession: but I am a herdsman, whom God was pleased to send hither to prophesy to Israel. (Challoner) ---

He speaks with the like humility as [John] the baptist, John i. 21., and Luke vii. 26. It seems the prophets usually left their trade, and applied to meditation, Zacharias viii. 5. Septuagint, "I was not a prophet, nor," &c. ---

Plucking. Septuagint (Theodotion), "pricking." (Calmet) ---

This was requisite to make the fruit ripen in four days' time. (Pliny, [Natural History?] xiii. 7., and xvi. 27. ---

Wild fig-trees have three sorts of fruits. The flies which proceed from some of them, prick the sweet figs, and make them ripen. (Tourefort i. let. 8.) ---

Amos probably conveyed such wild figs to be near those of the garden, while at other times he fed his cattle.

Haydock: Amo 7:16 - Drop // Idol

Drop. menaces, Ezechiel xx. 46. Septuagint, "thou shalt not disturb (Calmet) or threaten the house of Jacob." (St. Jerome) ---

Idol; the calf, worshipped in Bethel. (Challoner) ---

Hebrew, "Isaac," as [in] ver. 9. (Haydock)

Haydock: Amo 7:17 - Play // Line // Land

Play. Symmachus has better, "shall be treated as a harlot." A "husband would rather hear that his wife had been slain than defiled." (St. Jerome) ---

Line, and divided among strangers. ---

Land, out of Palestine. All other countries were deemed unclean. Amasias was probably exiled, or led captive by Theglathphalassar, as Salmanasar did not come till sixty-two years after the death of Jeroboam. We know no more of the history of Amasias. The martyrologies say he slew Amos. (Calmet) ---

His name means "rigid," and he was a true image of a heretic. "All that he possesses shall fall to the share of devils." (St. Jerome)

Gill: Amo 7:1 - Thus hath the Lord showed unto me // and, behold, he formed grasshoppers // in the beginning of the shooting up of the latter growth; and, lo, it was the latter growth after the king's mowings

Thus hath the Lord showed unto me,.... What follows in this and the two chapters, before the prophet delivered what he heard from the Lord; now what he saw, the same thing, the ruin of the ten tribes, is here expressed as before, but in a different form; before in prophecy, here in vision, the more to affect and work upon the hearts of the people:

and, behold, he formed grasshoppers; or "locusts" ^u, as the word is rendered, Isa 33:4; and so the Septuagint here, and other versions. Kimchi interprets it, and, behold, a collection or swarm of locusts; and the Targum, a creation of them. Though Aben Ezra takes the word to be a verb, and not a noun, and the sense to be, agreeably to our version, he showed me the blessed God, who was forming locusts; it appeared to Amos, in the vision of prophecy, as if the Lord was making locusts, large and great ones, and many of them; not that this was really done, only visionally, and was an emblem of the Assyrian army, prepared and ready to devour the land of Israel; see Joe 1:4. And this was

in the beginning of the shooting up of the latter growth; and, lo, it was the latter growth after the king's mowings; when the first grass was mowed down, and the first crop gathered in, for the use of the king's cattle; as the later grass was just springing up, and promised a second crop, these grasshoppers or locusts were forming, which threatened the destruction of it. This must be towards the close of the summer, and when autumn was coming on, at which time naturalists tell us that locusts breed. So Aristotle ^w says, they bring forth at the going out of the summer; and of one sort of them he says, their eggs perish in the waters of autumn, or when it is a wet autumn; but in a dry autumn there is a large increase of them: and so Pliny says ^x, they breed in the autumn season and lie under the earth all the winter, and appear in the spring: and Columella observes ^y, that locusts are most suitably and commodiously fed with grass in autumn; which is called "cordum", or the latter grass, that comes or springs late in the year; such as this now was. The Mahometans speak ^z much of God being the Maker of locusts; they say he made them of the clay which was left at the formation of Adam; and represent him saying, I am God, nor is there any Lord of locusts besides me, who feed them, and send them for food to the people, or as a punishment to them, as I please: they call them the army of the most high God, and will not suffer any to kill them; See Gill on Rev 9:3; whether all this is founded on this passage of Scripture, I cannot say; however, there is no reason from thence to make the locusts so peculiarly the workmanship of God as they do, since this was only in a visionary way; though it may be observed, that it is with great propriety, agreeable to the nature of these creatures, that God is represented as forming them at such a season of the year. Some, by "the king's mowings", understand the carrying captive the ten tribes by Shalmaneser king of Assyria; so Ribera; after which things were in a flourishing state, or at least began to be so, in the two tribes under Hezekiah, when they were threatened with ruin by the army of Sennacherib, from which there was a deliverance: but as this vision, and the rest, only respect the ten tribes of Israel, "the king's mowings" of the first crop may signify the distresses of the people of Israel, in the times of Jehoahaz king of Israel, by Hazael and Benhadad kings of Syria, 2Ki 13:3; when things revived again, like the shooting up of the later grass, in the reign of Joash, and especially of Jeroboam his son, who restored the coast of Israel, the Lord having compassion on them, 2Ki 13:25; but after his death things grew worse; his son reigned but six months, and he that slew him but one; and in the reign of Menahem, that succeeded him, an invasion of the land was made by Pul king of Assyria, 2Ki 15:19; which is generally thought to be intended here. Or else, as others, it may refer to the troubles in the interregnum, after the death of Jeroboam, to his son's mounting the throne, the space of eleven years, when, and afterwards, Israel was in a declining state.

Gill: Amo 7:2 - And it came to pass, that when they had made an end of eating the grass of the land // then I said, O Lord God, forgive, I beseech thee // by whom shall Jacob arise? for he is small

And it came to pass, that when they had made an end of eating the grass of the land,.... That is, the grasshoppers or locusts; when in the vision it seemed to the prophet that almost all the grass of the land was eaten up, and they were going to seize upon the corn, and other fruits of the earth: this signifies not Sennacherib's invasion of the land of Judea, but Pul's invasion of the land of Israel, whose army seemed like these locusts; and spreading themselves over the land, threatened it with desolation, as these locusts seemed to have wholly consumed all the grass of the land; then the prophet said what follows:

then I said, O Lord God, forgive, I beseech thee; the sins of the people, as the Targum, which were the cause of these locusts coming, or of the Assyrian army invading the land; and the prophet prays that God would avert this judgment, signified in this vision, or remove it, which is often in Scripture meant by the forgiveness of sin, Exo 32:31; this is the business of the prophets and ministers of the Lord, to intercede for a people when ruin is near; and happy is that people, when they have such to stand up in the breach for them. The argument the prophet uses is,

by whom shall Jacob arise? for he is small; or "little" ^a; like the first shooting up of the grass, after it has been own: or, as Noldius ^b renders it, "how otherwise should Jacob stand?" and so Kimchi, how should there be a standing for him? that is, unless God forgives his sin, and turns away his wrath, how shall he stand up under the weight of his sins, which must lie upon him, unless forgiven? and how shall he bear the wrath and indignation of God for them? and so if any sinner is not forgiven, how shall he stand before God to serve and worship him now? or at his tribunal with confidence hereafter? or sustain his wrath and displeasure to all eternity? see Psa 130:3; or, "who of" or "in Jacob shall stand" ^c? not one will be left; all must be cut off, if God forgive not; for all are sinners, there are none without sin: or, "who shall stand for Jacob?" ^d or intercede for him? it will be to no purpose, if God is inexorable: so the Targum,

"who will stand and ask "pardon" for their sins?''

or, "who will raise up Jacob?" ^e from that low condition in which he is, or likely to be in, if God forgive not, and does not avert the judgment threatened, to a high and glorious state of prosperity and happiness; for, if all are cut off, there will be none left to be instruments of such a work: "for he is small"; few in number, and greatly weakened by one calamity or another; and, if this should take place, would be fewer and weaker still. So the church of Christ, which is often signified by Jacob, is sometimes in a very low estate; the number of converts few; has but a little strength to bear afflictions, perform duty, and withstand enemies; it is a day of small things with it, with respect to light and knowledge, and the exercise of grace, especially faith; when some like the prophet are concerned for it, by whom it shall arise; the God of Jacob can cause it to arise, and can raise up instruments for such service, and make his ministers, and the ministry of the word and ordinances, means of increasing the number, stature, spiritual light, knowledge, grace, and strength of his people.

Gill: Amo 7:3 - The Lord repented for this // it shall not be, saith the Lord

The Lord repented for this,.... He heard the prayer of the prophet, and at his intercession averted, the threatened judgment; thus the effectual fervent prayer of a righteous man avails much, Jam 5:16; this is spoken after the manner of men; as men, when they repent of a thing, desist from it, so the Lord desisted from going on with this judgment; he did not change his mind, but changed the dispensations of his providence according to his mind and will:

it shall not be, saith the Lord; these grasshoppers or locusts, the Assyrian army, shall not at this time destroy the land of Israel: Pul king of Assyria took a sum of money of the king of Israel, and so turned back, and stayed not in the land, 2Ki 15:19.

Gill: Amo 7:4 - Thus hath the Lord showed unto me // and, behold, the Lord God called to contend by fire // and it devoured the great deep // and did eat up a part

Thus hath the Lord showed unto me,.... Another vision after this manner:

and, behold, the Lord God called to contend by fire; gave out that he would have a controversy with his people Israel, and proclaimed the time when he would try the cause with them, and that by fire: or he called his family, as Jarchi; that is, his angels, as Kimchi, to cause fire to descend upon Israel, as upon Sodom and Gomorrah; so other Rabbins Kimchi mentions: or, as he interprets it, the scorching heat of the sun, like fire that restrained the rain, dried up the plants, and lessened the waters of the river, and so brought on a general drought, and in consequence famine: or rather a foreign army, involving them in war, burning their cities and towns; see Amo 1:4;

and it devoured the great deep; it seemed, as if it did; as the fire from heaven, in Elijah's time, licked up the water in the trench, 1Ki 18:38; so this, coming at God's command, seemed to dry up the whole ocean; by which may be meant the multitude of people, nations, and kingdoms, subdued by the Assyrians; see Rev 17:15;

and did eat up a part; a part of a field, as Jarchi and Aben Ezra; of the king's field, Amo 7:1; as Kimchi; showing, as he observes, that the reigning king was a bad king, and that this was for his sin: or rather a part of the land of Israel; and so refers, as is generally thought, to Tiglathpileser's invasion of the land, who carried captive a part of it, 2Ki 15:29.

Gill: Amo 7:5 - Then said I, O Lord God, cease, I beseech thee // by whom shall Jacob arise? for he is small

Then said I, O Lord God, cease, I beseech thee,.... From destroying the land; suffer not this calamity to proceed any further; using the same argument as before:

by whom shall Jacob arise? for he is small; See Gill on Amo 7:2.

Gill: Amo 7:6 - The Lord repented for this // this also shall not be, saith the Lord God

The Lord repented for this,.... He heard the prophet's prayer, and desisted from going on with the threatened destruction:

this also shall not be, saith the Lord God; the whole land shall not be destroyed, only a part of it carried captive.

Gill: Amo 7:7 - Thus he showed me // and, behold, the Lord stood upon a wall made by a plumbline, with a plumbline in his hand

Thus he showed me,.... A third vision, which was in the following manner:

and, behold, the Lord stood upon a wall made by a plumbline, with a plumbline in his hand: this "wall" was the people of Israel, who were built up as a wall, firm and strong; and so stood against their enemies, while supported by the Lord, and he stood by them. The Septuagint version is, "an adamantine wall". In their constitution, both civil and ecclesiastic, they were formed according to the good and righteous laws of God, which may be signified by the plumbline; and so the Targum renders it, "the wall of judgment". And now the Lord appears standing upon this wall, to trample it down, and not to support it; and with a plumbline in his hand, to examine and try whether this wall was as it was first erected; whether it did not bulge out, and vary from its former structure, and was not according to the line and rule of his divine word, which was a rule of righteousness.

Gill: Amo 7:8 - And the Lord said unto me, Amos, what seest thou // and I said, a plumbline // then said the Lord, behold, I will set a plumbline in the midst of my people Israel // I will not again pass by them any more

And the Lord said unto me, Amos, what seest thou?.... This question was put to him, the rather, since he was silent, and did not upon this vision, as the former, make any supplication to the Lord; as also, because this vision portended something of moment and importance, which he would have the prophet attend to:

and I said, a plumbline; the same word as before, and is differently rendered, as already observed. The Vulgate Latin version renders it, "a plasterer's" or "mason's trowel"; with which they lay their plaster and mortar on in building: the Septuagint, an adamant: and which, by Pliny ^f, is called "anachites"; a word in sound near to this here used: the Targum renders it, "judgment": but Jarchi and Aben Ezra observe, that in the Arabic tongue it signifies lead or tin, as it does ^g; and so a line with lead at the end of it;

then said the Lord, behold, I will set a plumbline in the midst of my people Israel; take an exact account of their actions, and see how they agree or disagree with the rule of the word; and in the most strict and righteous manner deal with them for their sins and transgressions, "lay judgment to the line, and righteousness to the plummet", Isa 28:17;

I will not again pass by them any more; wink at their sins, and overlook their transgressions, by not correcting and punishing for them; or will not pardon them, but inflict punishment on them. So the Targum,

"behold, I will exercise judgment in the midst of my people Israel, and I will not add any more to pardon them.''

Though some understand it of God's making such an utter end of them, that he should no more "pass through them" ^h, to destroy them, having done it at once, and thoroughly.

Gill: Amo 7:9 - And the high places of Isaac shall be desolate // and the sanctuaries of Israel shall be laid waste // and I will rise against the house of Jeroboam with the sword

And the high places of Isaac shall be desolate,.... Such as the ten tribes of Israel, who descended from Isaac, built at Beersheba, in imitation of Isaac, and pleading his example; who worshipped there, though not idols, as they, but the true God; and in commemoration of his being bound upon an altar on Mount Moriah: but these, as the Septuagint version renders it, were "high places of laughter", ridiculous in the eyes of the Lord, despised by him, and so should be made desolate:

and the sanctuaries of Israel shall be laid waste; the temples built for the calves at Dan and Bethel, and other places:

and I will rise against the house of Jeroboam with the sword; or, as the Targum,

"I will raise up against the house of Jeroboam those that slay with the sword;''

this was fulfilled by Shallum, who conspired against Zachariah the son of Jeroboam, and slew him, and reigned in his stead, which put an end to the family of Jeroboam, 2Ki 15:10.

Gill: Amo 7:10 - Then Amaziah the priest of Bethel // sent to Jeroboam king of Israel // saying, Amos hath conspired against thee in the midst of the land of Israel // the land is not able to bear all his words

Then Amaziah the priest of Bethel,.... The Targum calls him the prince or president of Bethel; and the word used signifies both a prince and a priest; and very probably this man had the care of the civil as well as religious matters in Bethel. Aben Ezra styles him the priest of Baal; he was one that succeeded the priests that Jeroboam the son of Nebat placed here, to offer sacrifices to the calf he set up in this place, 1Ki 12:32; who hearing the above three visions of Amos delivered, and fearing that he would alienate the people from the idolatrous worship he was at the head of, and frighten them from an attendance on it, which would lessen his esteem with the people, and also his worldly gain and profit; and observing that Amos did not make any intercession for the averting of the judgment threatened in the last vision, as in the other two, and which particularly concerned the king's family: he

sent to Jeroboam king of Israel; either letters or messengers, or both; who, it seems, was not at this time at Bethel, but at some other place; perhaps Samaria, which was not a great way from hence:

saying, Amos hath conspired against thee in the midst of the land of Israel; he speaks of Amos as if he was well known to the king, and perhaps he might be, having long prophesied in the land of Israel, and near the court; and represents him as a seditious person, not as affecting the crown and kingdom himself, but as stirring up a spirit, of rebellion among the people; taking off their affections from their prince, and them from their allegiance to him, by representing him as a wicked person that would in a little time be cut off; and this he did not privately, and in a corner, but publicly, in the midst of the land, and before all the people of Israel; and this was no new and unusual thing to represent good man, and especially ministers of the word, as enemies to the civil government, when none are truer friends to it, or more quiet under it:

the land is not able to bear all his words; either to withstand the power of them; they will have such an influence upon the people, if timely care is not taken, as to cause them both to reject the established religion and worship at Dan and Bethel, and to rise up in arms against the civil government, and dethrone him the king; such terrible things he says to the people, as will frighten them, and put them upon taking such measures as these: or else the prophet's words were so intolerable, that his good subjects, the inhabitants of the land could not bear them; and if he did not give orders himself to take away his life, they would rise up against him, and dispatch him themselves.

Gill: Amo 7:11 - For thus Amos saith, Jeroboam shall die by the sword // and Israel shall surely be led away captive out of their own land

For thus Amos saith, Jeroboam shall die by the sword,.... Which was not saying truth; for Amos said not that Jeroboam should die by the sword, but that God would raise up the sword against his house or family; nor did Jeroboam die by the sword, but his son Zachariah did:

and Israel shall surely be led away captive out of their own land; this was true; Amos did say this, and he afterwards confirms it. This is the amount of the charge brought against the prophet, which has some truth and some falsehood mixed together; and by which method the priest hoped to gain his point, and get the prophet either banished or put to death.

Gill: Amo 7:12 - Also Amaziah said unto Amos // O thou seer // go, flee thee away into the land of Judah // and there eat bread, and prophesy there

Also Amaziah said unto Amos,.... Either at the same time; or, it may be, after he had waited for the king's answer, and received none; or what did not come up to his expectations and wishes. We have no account of any answer the king returned; who either gave no heed to the representations of the priest, or had a better opinion of, he prophet, and did not credit the things imputed to him; which the priest observing, took another way to get rid of the prophet, and that by flattery:

O thou seer; that seest visions, and foretells things to come. This title, which of right belonged to him, and is given to the true prophets of God sometimes, is here given to Amos, either seriously or ironically:

go, flee thee away into the land of Judah; to which he belonged, and where the temple stood, and the true worship of God was performed; and where the king, princes, and people, were on his side of the question; and where his prophecies would be received, and he caressed for them, being against the ten tribes, with whom they were at variance, and where also he would be safe; for he suggests, that, in giving this advice, he consulted his good and safety; for, if he stayed here long, King Jeroboam would certainly take away his life; and therefore he advised him to flee with all haste to his own country:

and there eat bread, and prophesy there: he took him for a mercenary man like himself, and that he prophesied for bread; which he intimates he would never be able to get in the land of Israel, but in all probability might in the land of Judea.

Gill: Amo 7:13 - But prophesy not again any more at Bethel // for it is the king's chapel // and it is the king's court

But prophesy not again any more at Bethel,.... He might prophesy any where, if he did not there, for what the priest cared, that so his honour and interest were not hurt. The reasons he gave were,

for it is the king's chapel; or "sanctuary" ⁱ; where a temple was built for the idol calf, and where the king worshipped it, and attended all other religious service:

and it is the king's court; or "the house of the kingdom" ^k; the seat of it, where the king had a royal palace, and sometimes resided here, and kept his court, as well as at Samaria; often coming hither to worship, it being nearer to him than Dan, where the other calf was placed; intimating hereby that the king would never suffer such a troublesome man as he to be so near him; and by prophesying to interrupt him, either in his religious or civil affairs; and therefore advises him by all means to depart, if he had any regard to his life or peace.

Gill: Amo 7:14 - Then answered Amos, and said to Amaziah // I was no prophet, neither was I a prophet's son // but I was an herdsman, and a gatherer of sycamore fruit

Then answered Amos, and said to Amaziah,.... With much freedom, boldness, and intrepidity, and yet with modesty and humility; not at all moved by his frowns or his flattery:

I was no prophet, neither was I a prophet's son: he was not a prophet originally, or from his youth, as Kimchi; he was not born and bred one; neither his father was a prophet, by whom he could get any instructions in the mystery of prophesying; nor was he a disciple of any of the prophets, or brought up in any of their schools as some were; he was no prophet till the Lord called him immediately, at once, from his secular employment to this office; and therefore did not take it up to get a livelihood by Jarchi and Aben Ezra interpret it, that he was not one of the false prophets that prophesied for hire, and took a reward:

but I was an herdsman, and a gatherer of sycamore fruit; that is, originally: this was the employment he was brought up in from his youth, and was in it when he was called to be a prophet; he looked after cattle, both great and small; and at a certain time of the year used, to gather sycamore fruit, which was a kind of figs; and by, its name had the resemblance both of figs and mulberries. Some take it to be what were called Egyptian figs; these he gathered, either for the use of his masters, or for food for himself, or for the cattle, or both: or he was an "opener" of them, as the Septuagint; he cut, them, and made incisions in them; for, as Pliny ^l, Dioscorides ^m, and Theophrastus ⁿ observe, this fruit must be cut or scratched, either with the nail, or with iron, or it will not ripen; but, four days after being scratched or cut, will become ripe. Mr. Norden ^o, a late traveller in Egypt, has given us a very particular account of this tree and its fruit.

"This sycamore (he says) is of the height of a beech, and bears its fruit in a manner quite different from other trees; it has them on the trunk itself, which shoots out little sprigs in form of grape stalks; at the end of which grow the fruit close to one another, almost like bunches of grapes. The tree is always green, and bears fruit several times in the year, without observing any certain seasons: for I have seen (says he) some sycamores that have given fruit two months after others. The fruit has the figure and smell of real figs, but is inferior to them in the taste, having a disgusting sweetness. Its colour is a yellow, inclining to an ochre, shadowed by a flesh colour. In the inside it resembles the common figs, excepting that it has a blackish colouring with yellow spots. This sort of tree is pretty common in Egypt; the people for the greater part live upon its fruit, and think themselves well regaled when they have a piece of bread, a couple of sycamore figs, and a pitcher filled with water from the Nile.''

This account in several things agrees with what Pliny ^p and Solinus ^q relate of this tree and its fruit; very likely there might be many of these trees in Judea; there seem to have been great numbers of them in Solomon's time, 1Ki 10:27; and perhaps it was one of these that Zacchaeus climbed, in order to see Christ, Luk 19:4; for this sort of trees delight in vales and plains, such as were the plains of Jericho; and in the Talmud ^r we read of sycamore trees in Jericho; and of the men of Jericho allowing the branches of them to be cut down for sacred uses. These also grew in lower Galilee, but not in upper Galilee; and that they were frequent in the land of Israel appears from the rules the Misnic doctors ^s give about the planting, and cutting them down; and in the opening of these trees, and making incisions in them, and in gathering the fruit of them, Amos might be concerned. Kimchi and Ben Melech say the word signifies to "mix", and that his business was to mix these together with other fruit. Aben Ezra observes, that in the Arabic language it signifies to dry; and then his work was, after he had gathered them, to lay them a drying. Some render the word a "searcher" ^t of them; as if his employment was to look out for them, and seek them where they were to be got: however, be this as it will, the prophet suggests that he had been used to a low life, and to mean fare, with which he was contented, and did not take up this business of prophesying for bread, and could return to his former employment without any regret, to get a maintenance, if so was the will of God. The Targum gives it a different sense,

"for I am a master of cattle, and have sycamores in the fields;''

and so Jarchi, Kimchi, and Ben Melech, represent him as suggesting that he was rich, and had no need of bread to be given him, or to prophesy for that.

Gill: Amo 7:15 - And the Lord took me as I followed the flock // and the Lord said unto me // go, prophesy unto my people Israel

And the Lord took me as I followed the flock,.... Or "from behind" it ^u; a description of a shepherd, such an one Amos was, and in this employ when the Lord called him, and took him to be a prophet; he did not seek after it, nor did he take this honour to himself; by which it appears that his mission was divine, and that he did not enter on this work with lucrative views: thus God took David in a like state of life, and made him king of Israel; and Elisha from the plough, and made him a prophet: and Christ several of his disciples from being fishermen, and made them fishers of men, or ministers of the word; and so their call appeared more clear and manifest;

and the Lord said unto me; in a vision or dream by night; or by an articulate voice he heard; or by an impulse upon his spirit, which comes from the Spirit of God:

go, prophesy unto my people Israel; for so they were by profession, and notwithstanding their apostasy; as yet they were not tallied "Loammi", Hos 1:9; to these the prophet was bid to go out of the land of Judea, where he was a herdsman, and prophesy in the name of the Lord to them; wherefore what he did was in obedience to the command of God, and he did but his duty; and what he in this verse and Amo 7:14 declares, is a sufficient vindication of himself, his character, and conduct; and having done this, he has something to say to the priest, as follows.

Gill: Amo 7:16 - Now therefore hear thou the word of the Lord // thou sayest, prophesy not against Israel // and drop not thy word against the house of Isaac

Now therefore hear thou the word of the Lord,.... Which I have from him concerning thee, and which he has pronounced upon thee and thy family:

thou sayest, prophesy not against Israel; when God has bid me prophesy:

and drop not thy word against the house of Isaac; say nothing against it, though in ever so soft and gentle a manner: it designs the same thing as before, only in different words; and is a prohibition of the prophet to prophesy against the ten tribes that descended from Isaac, in the line of Jacob. So the Targum paraphrases it,

"thou shalt not teach against the house of Isaac;''

or deliver out any prophecy or doctrine that is against them, or threatens them with any calamity. Jarchi says the phrase is expressive of prophecy; see Deu 32:2.

Gill: Amo 7:17 - Therefore thus saith the Lord // thy wife shall be an harlot in the city // and thy sons and thy daughters shall fall by the sword // and thy land shall be divided by line // and thou shall die in a polluted land // and Israel shall surely go into captivity forth of his land

Therefore thus saith the Lord,.... For withstanding the prophet of the Lord, and forbidding him to speak in his name against the idolatry of Israel, as well as for his own idolatry:

thy wife shall be an harlot in the city: either of Bethel or Samaria; either through force, being ravished by the soldiers upon taking and plundering the city; so Theodoret and others: or rather of choice; either, through poverty, to get bread, or through a vicious inclination, and that in a public manner: the meaning is, that she should be a common strumpet; which must be a great affliction to him, and a just punishment for his idolatry, or spiritual adultery; this must be before the siege and taking of Samaria, since by that time the priest's wife would be too old to be used as a harlot:

and thy sons and thy daughters shall fall by the sword; either of Shallum, who smote Zachariah the son of Jeroboam with the sword, before the people, and very probably many of his friends with him, among whom this family was; or of Menahem, who slew Shallum, and destroyed many places that opened not to him, with their inhabitants, and ripped up the women with child; or in the after invasions by Pul, Tiglathpileser, and Shalmaneser, 2Ki 15:10;

and thy land shall be divided by line; either the whole land of Israel be lived in, or the land that was in the possession of this priest, and was his own property; this should be measured with a line, and be parted among foreigners, that should invade the land, and subdue it; a just punishment of the sins he had been guilty of, in getting large possessions in an ill manner:

and thou shall die in a polluted land; not in his own land, reckoned holy, but in a Heathen land, which was accounted defiled, because the inhabitants of it were uncircumcised and idolaters, and he was no better; perhaps the land of Assyria, whither he might with others be carried captive; or some other land he was forced to flee into:

and Israel shall surely go into captivity forth of his land; as he had before prophesied, and here confirms it; and which was fulfilled in the times of Hoshea king of Israel, by Shalmaneser king of Assyria, 2Ki 17:6.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Amo 7:1

¹ tn Heb “behold” or “look.”

² sn The crops planted late (consisting of vegetables) were planted in late January-early March and sprouted in conjunction with the spring rains of March-April. For a discussion of the ancient Israelite agricultural calendar, see O. Borowski, Agriculture in Iron Age Israel, 31-44.

³ tn Or “the mowings of the king.”

sn This royal harvest may refer to an initial mowing of crops collected as taxes by the royal authorities.

NET Notes: Amo 7:2

¹ tn “Israel” is supplied in the translation for clarity.

² tn Heb “stand” (so ASV, NAB, NASB, NRSV).

³ tn Heb “small.”

NET Notes: Amo 7:3

¹ tn Or “changed his mind about this.”

NET Notes: Amo 7:4

¹ tn Heb “behold” or “look.”

² tc The Hebrew appears to read, “summoning to contend with fire,” or “summoning fire to contend,” but both are problematic syntactically (H. W. Wolff, Joel and Amos [Hermeneia], 292; S. M. Paul, Amos [Hermeneia], 230-31). Many emend the text to לרבב אשׁ, “(calling) for a shower of fire,” though this interpretation is also problematic (see F. I. Andersen and D. N. Freedman, Amos [AB], 746-47).

NET Notes: Amo 7:5

¹ tn Heb “stand.”

² tn Heb “small.”

NET Notes: Amo 7:6

¹ tn Or “changed his mind about this.”

NET Notes: Amo 7:7

¹ tn Heb “behold” or “look.”

² tn Or “the Lord.” The Hebrew term translated “sovereign One” here and in the following verse is אֲדֹנָי (’adonay).

³ tn The Hebrew word אֲנָךְ (’anakh, “tin”) occurs only in this passage (twice in this verse and twice in the following verse). (Its proposed meaning is based on an Akkadian cognate annaku.) The tin wall of the vision, if it symbolizes Israel, may suggest weakness and vulnerability to judgment. See S. M. Paul, Amos (Hermeneia), 233-35. The symbolic significance of God holding tin in his hand and then placing tin among the people is unclear. Possibly the term אֲנָךְ in v. 8b is a homonym meaning “grief” (this term is attested in postbiblical Hebrew). In this case there is a wordplay, the אֲנָךְ (“tin”) of the vision suggesting the אֲנָךְ (“grief”) that judgment will bring upon the land. See F. I. Andersen and D. N. Freedman, Amos (AB), 759. Another option is to maintain the meaning “tin” and understand that the Lord has ripped off a piece of the tin wall and placed it in front of all to see. Their citadels, of which the nation was so proud and confident, are nothing more than tin fortresses. The traditional interpretation of these verses (reflected in many English versions) understands the term אֲנָךְ to mean “lead,” and by extension, “plumb line.” In this case, one may translate: “I saw the sovereign one standing by a wall built true to plumb holding a plumb line in his hand. The Lord said to me, ‘What do you see, Amos?’ I said, ‘A plumb line.’ The sovereign one then said, ‘Look, I am about to place a plumb line among my people…’” According to this view, the plumb line symbolizes God’s moral standards by which he will measure Israel to see if they are a straight or crooked wall.

NET Notes: Amo 7:8

¹ tn Heb “And I will no longer pass over him.”

NET Notes: Amo 7:9

¹ tn Traditionally, “the high places” (so KJV, NAB, NASB, NIV, NRSV); NLT “pagan shrines.”

² tn Heb “And I will rise up against the house of Jeroboam with a sword.”

NET Notes: Amo 7:10

¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

² tn The direct object of the verb translated “sent” is elided in the Hebrew text. The words “this message” are supplied in the translation for clarity and for stylistic reasons.

³ tn Heb “in the middle of the house of Israel.”

⁴ tn Heb “words.”

NET Notes: Amo 7:11

¹ tn Or “for.”

² tn See the note on the word “exile” in 5:5.

NET Notes: Amo 7:12

¹ tn Traditionally, “seer.” The word is a synonym for “prophet,” though it may carry a derogatory tone on the lips of Amaziah.

² tn Heb “Eat bread there.”

NET Notes: Amo 7:13

¹ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

² tn Heb “for it is a temple of a king and it is a royal house.” It is possible that the phrase “royal house” refers to a temple rather than a palace. See S. M. Paul, Amos (Hermeneia), 243.

NET Notes: Amo 7:14

¹ tn Heb “replied and said.” The phrase “and said” is pleonastic (redundant) and has not been included in the translation.

² tn Heb “I was not a prophet nor was I the son of a prophet.” The phrase “son of a prophet” refers to one who was trained in a prophetic guild. Since there is no equative verb present in the Hebrew text, another option is to translate with the present tense, “I am not a prophet by profession.” In this case Amos, though now carrying out a prophetic ministry (v. 15), denies any official or professional prophetic status. Modern English versions are divided about whether to understand the past (JB, NIV, NKJV) or present tense (NASB, NEB, NRSV, NJPS) here.

³ tn Heb “for.”

⁴ tn Heb “gashed”; or “pierced.”

sn For a discussion of the agricultural background, see O. Borowski, Agriculture in Iron Age Israel, 128-29.

⁵ sn It is possible that herdsmen agreed to care for sycamore fig trees in exchange for grazing rights. See P. King, Amos, Hosea, Micah, 116-17. Since these trees do not grow around Tekoa but rather in the lowlands, another option is that Amos owned other property outside his hometown. In this case, this verse demonstrates his relative wealth and is his response to Amaziah; he did not depend on prophecy as a profession (v. 13).

NET Notes: Amo 7:15

¹ tn Heb “from [following] after.”

² tn Heb “and the Lord said to me.”

NET Notes: Amo 7:16

¹ tn The verb, which literally means “to drip,” appears to be a synonym of “to prophesy,” but it might carry a derogatory tone here, perhaps alluding to the impassioned, frenzied way in which prophets sometimes delivered their messages. If so, one could translate, “to drivel; to foam at the mouth” (see HALOT 694 s.v. נטף).

NET Notes: Amo 7:17

¹ tn Heb “in the city,” that is, “in public.”

² tn Heb “will fall by the sword.”

³ tn Heb “will be divided up with a [surveyor’s] measuring line.”

⁴ tn Heb “[an] unclean”; or “[an] impure.” This fate would be especially humiliating for a priest, who was to distinguish between the ritually clean and unclean (see Lev 10:10).

⁵ tn See the note on the word “exile” in 5:5.

Geneva Bible: Amo 7:1

Thus hath the Lord GOD shewed unto me; and, behold, he formed ^{( a )} grasshoppers in the beginning of the shooting up of the latter growth; and, lo, [it was] the latter growth ^{( b )} after the king's mowings.

^{( a )} To devour the land: and he alludes to the invading of the enemies.

^{( b )} After the public commandment for mowing was given: or as some read, when the kings sheep were shorn.

Geneva Bible: Amo 7:3

The LORD ^{( c )} repented for this: It shall not be, saith the LORD.

^{( c )} That is, stopped this plague at my prayer.

Geneva Bible: Amo 7:4

Thus hath the Lord GOD shewed unto me: and, behold, the Lord GOD called to contend by fire, ^{( d )} and it devoured the great deep, and did eat up a part.

^{( d )} Meaning, that God's indignation was inflamed against the stubbornness of this people.

Geneva Bible: Amo 7:7

Thus he shewed me: and, behold, the Lord stood upon a wall [made] by a plumbline, ^{( e )} with a plumbline in his hand.

^{( e )} Signifying that this would be the last measuring of the people, and that he would defer his judgment no longer.

Geneva Bible: Amo 7:10

^{( f )} Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.

^{( f )} That is, when Amos had prophesied that the king would be destroyed: for the wicked priest more for hatred he had for the Prophet than for love toward the king, thought this accusation sufficient to condemn him. However, only what the Prophet said could take place.

Geneva Bible: Amo 7:12

Also ^{( g )} Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there:

^{( g )} When this instrument of Satan was not able to accomplish his purpose by the king, he tried by another practice, that was, to scare the Prophet, that he might depart, and not reprove their idolatry there openly, and so hinder his profit.

Geneva Bible: Amo 7:14

Then answered Amos, and said to Amaziah, I [was] no ^{( h )} prophet, neither [was] I a prophet's son; but I [was] an herdman, and a gatherer of sycomore fruit:

^{( h )} Thus he shows by his extraordinary calling, that God had given him a charge, which he must necessarily execute.

Geneva Bible: Amo 7:17

Therefore thus saith the LORD; ^{( i )} Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land.

^{( i )} In this way God used to approve the authority of his Prophets, by his plagues and judgments against those who were malicious enemies as in (Jer 28:12-17; Jer 29:21-26), as this day he does against those that persecute the ministers of his Gospel.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Amo 7:1-9

God bears long, but he will not bear always with a provoking people. The remembrance of the mercies we formerly received, like the produce of the earth of the former growth, should make us submissive to the will of God, when we meet with disappointments in the latter growth. The Lord has many ways of humbling a sinful nation. Whatever trouble we are under, we should be most earnest with God for the forgiveness of sin. Sin will soon make a great people small. What will become of Israel, if the hand that should raise him be stretched out against him? See the power of prayer. See what a blessing praying people are to a land. See how ready, how swift God is to show mercy; how he waits to be gracious. Israel was a wall, a strong wall, which God himself reared as a defence to his sanctuary. The Lord now seems to stand upon this wall. He measures it; it appears to be a bowing, bulging wall. Thus God would bring the people of Israel to the trial, would discover their wickedness; and the time will come, when those who have been spared often, shall be spared no longer. But the Lord still calls Israel his people. The repeated prayer and success of the prophet should lead us to seek the Saviour.

MHCC: Amo 7:10-17

It is no new thing for the accusers of the brethren, to misrepresent them as enemies to the king and kingdom, as traitors to their prince, and troublers of the land, when they are the best friends to both. Those who make gain their godliness, and are governed by the hopes of wealth and preferment, are ready to think these the most powerful motives with others also. But those who have a warrant from God, like Amos, ought not to fear the face of man. If God, that sent him, had not strengthened him, he could not thus have set his face as a flint. The Lord often chooses the weak and foolish things of the world to confound the wise and mighty. But no fervent prayers, or self-denying labours, can bring proud sinners to bear faithful reproofs and warnings. And all who oppose or despise the Divine word, must expect fatal effects to their souls, unless they repent.

Matthew Henry: Amo 7:1-9

We here see that God bears long, but that he will not bear always, with a provoking people, both these God here showed the prophet: Thus hath the Lord God showed me, Amo 7:1, Amo 7:4, Amo 7:7. He showed him what was present, foreshowed him what was to come, gave him the knowledge both of what he did and of what he designed; for the Lord God reveals his secret unto his servants the prophets, Amo 3:7.

I. We have here two instances of God's sparing mercy, remembered in the midst of judgment, the narratives of which are so much like one another that they will be best considered together, and very considerable they are.

1. God is here coming forth against this sinful nation, first by one judgment and then by another. (1.) He begins with the judgment of famine. The prophet saw this in vision. He saw God forming grasshoppers, or locusts, and bringing them up upon the land, to eat up the fruits of it, and so to strip it of its beauty and starve its inhabitants, Amo 7:1. God formed these grasshoppers, not only as they were his creatures (and much of the wisdom and power of God appears in the formation of minute animals, as much in the structure of an ant as of an elephant), but as they were instruments of his wrath. God is said to frame evil against a sinful people, Jer 18:11. These grasshoppers were framed on purpose to eat up the grass of the land; and vast numbers of them were prepared accordingly. They were sent in the beginning of the shooting up of the latter growth, after the king's mowings. See here how the judgment was mitigated by the mercy that went before it. God could have sent these insects to eat up the grass at the beginning of the first growth, in the spring, when the grass was most needed, was most plentiful, and was the best in its kind; but God suffered that to grow, and suffered them to gather it in; the king's mowings were safely housed, for the king himself is served from the field (Ecc 5:9), and could as ill be without his mowings as without any other branch of his revenues. Uzziah, who was now king of Judah, loved husbandry, 2Ch 26:10. But the grasshoppers were commissioned to eat up only the latter growth (the edgrew we call it in the country), the after-grass, which is of little value in comparison with the former. The mercies which God give us, and continues to us, are more numerous and more valuable than those he removes from us, which is a good reason why we should be thankful and not complain. The remembrance of the mercies of the former growth should make us submissive to the will of God when we meet with disappointments in the latter growth. The prophet, in vision, saw this judgment prevailing far. These grasshoppers ate up the grass of the land, which should have been for the cattle, which the owners must of course suffer by. Some understand this figuratively of a wasting destroying army brought upon them. In the days of Jeroboam the kingdom of Israel began to recover itself from the desolations it had been under in the former reigns (2Ki 14:25); the latter growth shot up, after the mowings of the kings of Syria, which we read of 2Ki 13:3. And then God commissioned the king of Assyria with an army of caterpillars to come upon them and lay them waste, that nation spoken of Amo 6:14, which afflicted them from the entering of Hamath to the river of the wilderness, which seems to refer to 2Ki 14:25, where Jeroboam is said to have restored their coast from the entering of Hamath to the sea of the plain. God can bring all to ruin when we think all is in some good measure repaired. (2.) He proceeds to the judgment of fire, to show that he has many arrows in his quiver, many ways of humbling a sinful nation (Amo 7:4): The Lord God called to contend by fire. He contended, for God's judgment upon a people are his controversies with them; in them he prosecutes his action against them; and his controversies are neither causeless nor groundless. He called to contend; he did by his prophets give them notice of his controversy, and drew up a declaration, setting forth the meaning of it. Or he called for his angels, or other ministers of his justice, that were to be employed in it. A fire was kindled among them, by which perhaps is meant a great drought (the heat of the sun, which should have warmed the earth, scorched it, and burnt up the roots of the grass which the locusts had eaten the spires of), or a raging fever, which was as a fire in their bones, which devoured and ate up multitudes, or lightning, fire from heaven, which consumed their houses, as Sodom and Gomorrah were consumed (Amo 4:11), or it was the burning of their cities, either by accident or by the hand of the enemy, for fire and sword used to go together; thus were the towns wasted, as the country was by the grasshoppers. This fire, which God called for, did terrible execution; it devoured the great deep, as the fire that fell from heaven on Elijah's altar licked up the water that was in the trench. Though the water designed for the stopping and quenching of this fire was as the water of the great deep, yet it devoured it; for who, or what, can stand before a fire kindled by the wrath of God! It did eat up a part, a great part, of the cities where it was sent; or it was as the fire at Taberah, which consumed the outermost parts of the camp (Num 11:1); when some were overthrown others were as brands plucked out of the fire. All deserved to be devoured, but it ate up only a part, for God does not stir up all his wrath.

2. The prophet goes forth to meet him in the way of his judgments, and by prayer seeks to turn away his wrath, Amo 7:2. When he saw, in vision, what dreadful work these caterpillars made, that they had eaten up in a manner all the grass of the land (he foresaw they would do so, if suffered to go on), then he said, O Lord God! forgive, I beseech thee (Amo 7:2); cease, I beseech thee, Amo 7:5. He that foretold the judgment in his preaching to the people, yet deprecated it in his intercessions for them. He is a prophet, and he shall pray for thee. It was the business of prophets to pray for those to whom they prophesied, and so to make it appear that though they denounced they did not desire the woeful day. Therefore, God showed his prophets the evils coming, that they might befriend the people, not only by warning them, but by praying for them, and standing in the gap, to turn away God's wrath, as Moses, that great prophet, often did. Now observe here,

(1.) The prophet's prayer: O Lord God! [1.] Forgive, I beseech thee, and take away the sin, Amo 7:2. He sees sin at the bottom of the trouble, and therefore concludes that the pardon of sin must be at the bottom of deliverance, and prays for that in the first place. Note, Whatever calamity we are under, personal or public, the forgiveness of sin is that which we should be most earnest with God for. [2.] Cease, I beseech thee, and take away the judgment; cease the fire, cease the controversy; cause they anger towards us to cease. This follows upon the forgiveness of sin. Take away the cause and effect will cease. Note, Those whom God contends with will soon find what need they have to cry for a cessation of arms; and there are hopes that though God has begun, and proceeded far, in his controversy, yet it may be obtained.

(2.) The prophet's plea to enforce this prayer: By whom shall Jacob arise, for he is small? Amo 7:2. And it is repeated (Amo 7:5) and yet no vain repetition. Christ, in his agony, prayed earnestly, saying the same words, again and again. [1.] It is Jacob that he is interceding for, the professing people of God, called by his name, calling on his name, the seed of Jacob, his chosen, and in covenant with him. It it Jacob's case that is in this prayer spread before the God of Jacob. [2.] Jacob is small, very small already, weakened and brought low by former judgments; and therefore, it these come, he will be quite ruined and brought to nothing. The people are few; the dust of Jacob, which was once innumerable, is now soon counted. Those few are feeble (it is the worm Jacob, Isa 41:14); they are unable to help themselves or one another. Sin will soon make a great people small, will diminish the numerous, impoverish the plenteous, and weaken the courageous. [3.] By whom shall he arise? He has fallen, and cannot help himself up, and he has no friend to help him, none to raise him, unless the hand of God do it; what will become of him, then, if the hand that should raise him to stretched out against him? Note, When the state of God's church is very low and very helpless it is proper to be recommended by our prayers to God's pity.

3. God graciously lets fall his controversy, in answer to the prophet's prayer, once and again (Amo 7:3): The Lord repented for this. He did not change his mind, for he is one mind and who can turn him? But he changed is way, took another course, and determined to deal in mercy and not in wrath. He said, It shall not be. And again (Amo 7:6), This also shall not be. The caterpillars were countermanded, were remanded; a stop was put to the progress of the fire, and thus a reprieve was granted. See the power of prayer, of effectual fervent prayer, and how much it avails, what great things it prevails for. A stop has many a time been put to a judgment by making supplication to the Judge. This was not the first time that Israel's life was begged, and so saved. See what a blessing praying people, praying prophets, are to a land, and therefore how highly they ought to be valued. Ruin would many a time have broken in if they had not stood in the breach, and made good the pass. See how ready, how swift, God is to show mercy, how he waits to be gracious. Amos moves for a reprieve, and obtains it, because God inclines to grant it and looks about to see if there be any that will intercede for it, Isa 59:16. Nor are former reprieves objected against further instances of mercy, but are rather encouragements to pray and hope for them. This also shall not be, any more than that. It is the glory of God that he multiplies to pardon, that he spares, and forgives, to more than seventy times seven times.

II. We have here the rejection of those at last who had been often reprieved and yet never reclaimed, reduced to straits and yet never reduced to their God and their duty. This is represented to the prophet by a vision (Amo 7:7, Amo 7:8) and an express prediction of utter ruin, Amo 7:9.

1. The vision is of a plumb-line, a line with a plummet at the end of it, such as masons and bricklayers use to run up a wall by, that they may work it straight and true, and by rule. (1.) Israel was a wall, a strong wall, which God himself had reared, as a bulwark, or wall of defence, to his sanctuary, which he set up among them. The Jewish church says of herself (Son 8:10), I am a wall, and my breasts are like towers. This wall was made by a plumb-line, very exact and firm. So happy was its constitution, so well compacted, and every thing so well ordered according to the model; it had long stood fast as a wall of brass. But, (2.) God now stands upon this wall, not to hold it up, but to tread it down, or, rather, to consider what he should do with it. He stands upon it with a plumb-line in his hand, to take measure of it, that it may appear to be a bowing, bulging wall. Recti est index sui et oblique - This plumb-line would discover where it was crooked. Thus God would bring the people of Israel to the trial, would discover their wickedness, and show wherein they erred; and he would likewise bring his judgments upon them according to equity, would set a plumb-line in the midst of them, to mark how far their wall must be pulled down, as David measured the Moabites with a line (2Sa 8:2) to put them to death. And, when God is coming to the ruin of a people, he is said to lay judgment to the line and righteousness to the plummet; for when he punishes it is with exactness. It is now determined: " I will not again pass by them any more; they shall not be spared and reprieved as they have been; their punishment shall not be turned away, "Amo 1:3. Note, God's patience, which has long been sinned against, will at length be sinned away; and the time will come when those that have been spared often shall be no longer spared. My spirit shall not always strive. After frequent reprieves, yet a day of execution will come.

2. The prediction is of utter ruin, Amo 7:9. (1.) The body of the people shall be destroyed, with all those things that were their ornament and defence. They are here called Isaac as well as Israel, the house of Isaac (Amo 7:16), some think in allusion to the signification of Isaac's name; it is laughter; they shall become a jest among all their neighbours; their neighbours shall laugh at them. The desolation shall fasten upon their high places and their sanctuaries, either their castles or their temples, both built on high places. Their castles they thought safe, and their temples sacred as sanctuaries. These shall be laid waste, to punish them for their idolatry and to make them ashamed of their carnal confidences, which were the two things for which God had a controversy with them. When these were made desolate they might read their sin and folly in their punishment. (2.) The royal family shall sink first, as an earnest of the ruin of the whole kingdom: I will rise against the house of Jeroboam, Jeroboam the second, who was now king of the ten tribes; his family was extirpated in his son Zecharias, who was slain with the sword before the people, by Shallum who conspired against him, 2Ki 15:10. How unrighteous soever the instruments were, God was righteous, and in them God rose up against that idolatrous family. Even king's houses will be no shelter against the sword of God's wrath.

Matthew Henry: Amo 7:10-17

One would have expected, 1. That what we met with in the former part of the chapter would awaken the people to repentance, when they saw that they were reprieved in order that they might have space to repent and that they could not obtain a pardon unless the did repent. 2. That it would endear the prophet Amos to them, who had not only shown his good-will to them in praying against the judgments that invaded them, but had prevailed to turn away those judgments, which, if they had had any sense of gratitude, would have gained him an interest in their affections. But it fell out quite contrary; they continue impenitent, and the next news we hear of Amos is that he is persecuted. Note, As it is the praise of great saints that they pray for those that are enemies to them, so it is the shame of many great sinners that they are enemies to those who pray for them, Psa 35:13, Psa 35:15; Psa 109:4. We have here,

I. The malicious information brought to the king against the prophet Amos, Amo 7:10, Amo 7:11. The informer was Amaziah the priest of Bethel, the chief of the priests that ministered to the golden calf there, the president of Bethel (so some read it), that had the principal hand in civil affairs there. He complained against Amos, not only because he prophesied without license from him, but because he prophesied against his altars, which would soon be deserted and demolished if Amos's preaching could but gain credit. Thus the shrine-makers at Ephesus hated Paul, because his preaching tended to spoil their trade. Note, Great pretenders to sanctity are commonly the worst enemies to those who are really sanctified. Priests have been the most bitter persecutors. Amaziah brings an information to Jeroboam against Amos. Observe, 1. The crime he is charged with is no less than treason: " Amos has conspired against thee, to depose and murder thee; he aims at succeeding thee, and therefore is taking the most effectual way to weaken thee. He sows the seeds of sedition in the hearts of the good subjects of the king, and makes them disaffected to him and his government, that he may draw them by degrees from their allegiance; upon this account the land is not able to bear his words. "It is slyly insinuated to the king that the country was exasperated against him, and it is given in as their sense that his preaching was intolerable, and such as nobody could be reconciled to, such as the times would by no means bear, that is, the men of the times would not. Both the impudence of his supposed treason, and the bad influence it would have upon the country, are intimated in that part of the charge, that he conspired against the king in the midst of the house of Israel. Note, It is no new thing for the accusers of the brethren to misrepresent them as enemies to the king and kingdom, as traitors to their prince and troublers of the land, when really they are the best friends to both. And it is common for designing men to assert that as the sense of the country which is far from being so. And yet here, I doubt, it was too true, that the people could not bear plain dealing any more than the priests. 2. The words laid in the indictment for the support of this charge (Amo 7:11): Amos says (and they have witnesses ready to prove it) Jeroboam shall die by the sword, and Israel shall be led away captive; and hence they infer that he is an enemy to his king and country, and not to be tolerated. See the malice of Amaziah; he does not tell the king how Amos had interceded for Israel, and by his intercession had turned away first one judgment and then another, and did not let fall his intercession till he saw the decree had gone forth; he does not tell him that these threatenings were conditional, and that he had often assured them that if they would repent and reform the ruin should be prevented. Nay, it was not true that he said, Jeroboam shall die by the sword, nor did he so die (2Ki 14:28), but that God would rise against the house of Jeroboam with the sword, Amo 7:9. God's prophets and ministers have often had occasion to make David's complaint (Psa 56:5), Every day they wrest my words. But shall it be made the watchman's crime, when he sees the sword coming, to give warning to the people, that they may get themselves secured? or the physician's crime to tell his patient of the danger of his disease, that he may use means for the cure of it? What enemies are foolish men to themselves, to their own peace, to their best friends! It does not appear that Jeroboam took any notice of this information; perhaps he reverenced a prophet, and stood more in awe of the divine authority than Amaziah his priest did.

II. The method he used to persuade Amos to withdraw and quit the country (Amo 7:12, Amo 7:13); when he could not gain his point with the king to have Amos imprisoned, banished, or put to death, or at least to have him frightened into silence or flight, he tried what he could do by fair means to get rid of him; he insinuated himself into his acquaintance, and with all the arts of wheedling endeavored to persuade him to go and prophesy in the land of Judah, and not at Bethel. He owns him to be a seer, and does not pretend to enjoin him silence, but suggests to him,

1. That Bethel was not a proper place for him to exercise his ministry in, for it was the king's chapel, or sanctuary, where he had his idols and their altars and priests; and it was the king's court, or the house of the kingdom, where the royal family resided and where were set the thrones of judgment; and therefore prophesy not any more here. And why not? (1.) Because Amos is too plain and blunt a preacher for the court and the king's chapel. Those that wear silk and fine clothing, and speak silken soft words, are fit for king's palaces. (2.) Because the worship that is in the king's chapel will be a continual vexation and trouble to Amos; let him therefore get far enough from it, and what the eye sees not the heart grieves not for. (3.) Because it was not fit that the king and his house should be affronted in their own court and chapel by the reproofs and threatenings which Amos was continually teazing them with in the name of the Lord; as if it were the prerogative of the prince, and the privilege of the peers, when they are running headlong upon a precipice, not to be told of their danger. (4.) Because he could not expect any countenance or encouragement there, but, on the contrary, to be bantered and ridiculed by some and to be threatened and brow-beaten by others; however, he could not think to make any converts there, or to persuade any from that idolatry which was supported by the authority and example of the king. To preach his doctrine there was but (as we say) to run his head against a post; and therefore prophesy no more there. But,

2. He persuades him that the land of Judah was the fittest place for him to set up in: Flee thee away thither with all speed, and there eat bread, and prophesy there. There thou wilt be safe; there thou wilt be welcome; the king's court and chapel there are on thy side; the prophets there will second thee; the priests and princes there will take notice of thee, and allow thee an honourable maintenance. See here, (1.) How willing wicked men are to get clear of their faithful reprovers, and how ready to say to the seers, See not, or See not for us; the two witnesses were a torment to those that dwelt on the earth (Rev 11:10), and it were indeed a pity that men should be tormented before the time, but that it is in order to the preventing of eternal torment. (2.) How apt worldly men are to measure others by themselves. Amaziah, as a priest, aimed at nothing but the profits of his place, and he thought Amos, as a prophet, had the same views, and therefore advised him to prophesy were he might eat bread, where he might be sure to have as much as he chose; whereas Amos was to prophesy where God appointed him, and where there was most need of him, not where he would get most money. Note, Those that make gain their godliness, and are governed by the hopes of wealth and preferment themselves, are ready to think these the most powerful inducements with others also.

III. The reply which Amos made to these suggestions of Amaziah's. He did not consult with flesh and blood, nor was it his care to enrich himself, but to make full proof of his ministry, and to be found faithful in the discharge of it, not to sleep in a whole skin, but to keep a good conscience; and therefore he resolved to abide by his post, and, in answer to Amaziah,

1. He justified himself in his constant adherence to his work and to his place (Amo 7:14, Amo 7:15); and that which he was sure would not only bear him out, but bind him to it, was that he had a divine warrant and commission for it: " I was no prophet, nor prophet's son, neither born nor bred to the office, not originally designed for a prophet, as Samuel and Jeremiah, not educated in the schools of the prophets, as many others were; but I was a herdsman, a keeper of cattle, and a gatherer of sycamore-fruit. "Our sycamores bear no fruit, but, it seems, theirs did, which Amos gathered either for his cattle or for himself and his family, or to sell. He was a plain country-man, bred up and employed in country work and used to country fare. He followed the flocks as well as the herds, and thence God took him, and bade him go and prophesy to his people Israel, deliver to them such messages as he should from time to time receive from the Lord. God made him a prophet, and a prophet to them, appointed him his work and appointed him his post. Therefore he ought not to be silenced, for, (1.) He could produce a divine commission for what he did. He did not run before he was sent, but pleads, as Paul, that he was called to be an apostle; and men will find it is at their peril if they contradict and oppose any that come in God's name, if they say to his seers, See not, or silence those whom he has bidden to speak; such fight against God. An affront done to an ambassador is an affront to the prince that sends him. Those that have a warrant from God ought not to fear the face of man. (2.) The mean character he wore before he received that commission strengthened his warrant, so far was it from weakening it. [1.] He had no thoughts at all of ever being a prophet, and therefore his prophesying could not be imputed to a raised expectation or a heated imagination, but purely to a divine impulse. [2.] He was not educated nor instructed in the art or mystery of prophesying, and therefore he must have his abilities for it immediately from God, which is an undeniable proof that he had his mission from him. The apostles, being originally unlearned and ignorant men, evidenced that they owed their knowledge to their having been with Jesus, Act 4:13. When the treasure is put into such earthen vessels, it is thereby made to appear that the excellency of the power is of God, and not of man, 2Co 4:7. [3.] He had an honest calling, by which he could comfortably maintain himself and his family; and therefore did not need to prophesy for bread, as Amaziah suggested (Amo 7:12), did not take it up as a trade to live by, but as a trust to honour God and do good with. [4.] He had all his days been accustomed to a plain homely way of living among poor husbandmen, and never affected either gaieties or dainties, and therefore would not have thrust himself so near the king's court and chapel if the business God had called him to had not called him thither. [5.] Having been so meanly bred, he could not have the courage to speak to kings and great men, especially to speak such bold and provoking things to them, if he had not been animated by a greater spirit than his own. If God, that sent him, had not strengthened him, he could not thus have set his face as a flint, Isa 50:7. Note, God often chooses the weak and foolish things of the world to confound the wise and mighty; and a herdman of Tekoa puts to shame a priest of Bethel, when he receives from God authority and ability to act for him.

2. He condemns Amaziah for the opposition he gave them, and denounces the judgments of God against him, not from any private resentment or revenge, but in the name of the Lord and by authority from him, Amo 7:16, Amo 7:17. Amaziah would not suffer Amos to preach at all, and therefore he is particularly ordered to preach against him: Now therefore hear thou the word of the Lord, hear it and tremble. Those that cannot bear general woes may expect woes of their own. The sin he is charged with is forbidding Amos to prophesy; we do not find that he beat him, or put him in the stocks, only he enjoined him silence: Prophesy not against Israel, and drop not thy word against the house of Isaac; he must not only thunder against them, but he must not so much as drop a word against them; he cannot bear, no, not the most gentle distilling of that rain, that small rain. Let him therefore hear his doom.

(1.) For the opposition he gave to Amos God will bring ruin upon himself and his family. This was the sin that filled the measure of his iniquity. [1.] He shall have no comfort in any of his relations, but be afflicted in those that were nearest to him: His wife shall be a harlot; either she shall be forcibly abused by the soldiers, as the Levite's concubine by the men of Gibeah (they ravish the women of Zion, Lam 5:11), or she shall herself wickedly play the harlot, which, though her sin, her great sin, would be his affliction, his great affliction and reproach, and a just punishment upon him for promoting spiritual whoredom. Sometimes the sins of our relations are to be looked upon as judgments of God upon us. His children, though they keep honest, yet shall not keep alive: His sons and his daughters shall fall by the sword of war, and he himself shall live to see it. He has trained them up in iniquity, and therefore God will cut them off in it. [2.] He shall be stripped of all his estate; it shall fall into the hand of the enemy, and be divided by line, by lot, among the soldiers. What is ill begotten will not be long kept. [3.] He shall himself perish in a strange country, not in the land of Israel, which had been holiness to the Lord, but in a polluted land, in a heathen country, the fittest place for such a heathen to end his days in, that hated and silenced God's prophets and contributed so much to the polluting of his own land with idolatry.

(2.) Notwithstanding the opposition he gave to Amos, God will bring ruin upon the land and nation. He was accused for saying, Israel shall be led away captive (Amo 7:11), but he stands to it, and repeats it; for the unbelief of man shall not make the word of God of no effect. The burden of the word of the Lord may be striven with, but it cannot be shaken off. Let Amaziah rage, and fret, and say what he will to the contrary, Israel shall surely go into captivity forth of his land. Note, it is to no purpose to contend with the judgments of God; for when God judges he will overcome. Stopping the mouths of God's ministers will not stop the progress of God's word, for it shall not return void.

Keil-Delitzsch: Amo 7:1-3

The first two visions. - Amo 7:1-3. The Locusts. - Amo 7:1. "Thus the Lord Jehovah showed me; and, behold, He formed locusts in the beginning of the springing up of the second crop; and, behold, it was a second crop after the king's mowing. Amo 7:2. And it came to pass, when they had finished eating the vegetable of the land, I said, Lord Jehovah, forgive, I pray: how can Jacob stand? for he is small. Amo 7:3. Jehovah repented of this: It shall not take place, saith Jehovah." The formula, "Thus the Lord Jehovah showed me,"is common to this and the three following visions (Amo 7:4, Amo 7:7, and Amo 8:1), with this trifling difference, that in the third (Amo 7:7) the subject (the Lord Jehovah) is omitted, and 'Adōnâi (the Lord) is inserted instead, after v^e hinnēh (and behold). הראני denotes seeing with the eyes of the mind - a visionary seeing. These visions are not merely pictures of a judgment which was ever threatening, and drawing nearer and nearer (Baur); still less are they merely poetical fictions, or forms of drapery selected arbitrarily, for the purpose of clothing the prophet's thoughts; but they are inward intuitions, produced by the Spirit of God, which set forth the punitive judgments of God. Kōh ( ita , thus) points to what follows, and v^e hinnēh (and behold) introduces the thing seen. Amos sees the Lord form locusts. Baur proposes to alter יוצר (forming) into יצר (forms), but without any reason, and without observing that in all three visions of this chapter hinnēh is followed by a participle ( קרא in Amo 7:4, and נצּב in Amo 7:7), and that the 'Adōnâi which stands before נצּב in Amo 7:7 shows very clearly that this noun is simply omitted in Amo 7:1, because 'AdōnâI Y^e hōvâh has immediately preceded it. גּבי (a poetical form for גּבה , analogous to שׂדי for שׂדה , and contracted into גּוב in Nah 3:17) signifies locusts, the only question being, whether this meaning is derived from גּוּב = Arab. jâb , to cut, or from גּבה = Arab. jb‛a , to creep forth (out of the earth). The fixing of the time has an important bearing upon the meaning of the vision: viz., "at the beginning of the springing up of the second crop (of grass);"especially when taken in connection with the explanation, "after the mowings of the king."These definitions cannot be merely intended as outward chronological data. For, in the first place, nothing is known of the existence of any right or prerogative on the part of the kings of Israel, to have the early crop in the meadow land throughout the country mown for the support of their horses and mules (1Ki 18:5), so that their subjects could only get the second crop for their own cattle. Moreover, if the second crop, "after the king's mowings,"were to be interpreted literally in this manner, it would decidedly weaken the significance of the vision. For if the locusts did not appear till after the king had got in the hay for the supply of his own mews, and so only devoured the second crop of grass as it grew, this plague would fall upon the people alone, and not at all upon the king. But such an exemption of the king from the judgment is evidently at variance with the meaning of this and the following visions. Consequently the definition of the time must be interpreted spiritually, in accordance with the idea of the vision. The king, who has had the early grass mown, is Jehovah; and the mowing of the grass denotes the judgments which Jehovah has already executed upon Israel. The growing of the second crop is a figurative representation of the prosperity which flourished again after those judgments; in actual fact, therefore, it denotes the time when the dawn had risen again for Israel (Amo 4:13). Then the locusts came and devoured all the vegetables of the earth. עשׂב הארץ is not the second crop; for עשׂב does not mean grass, but vegetables, the plants of the field (see at Gen 1:11). Amo 7:2 and Amo 7:3 require that this meaning should be retained. When the locusts had already eaten the vegetables of the earth, the prophet interceded, and the Lord interposed with deliverance. This intercession would have been too late after the consumption of the second crop. On the other hand, when the vegetables had been consumed, there was still reason to fear that the consumption of the second crop of grass would follow; and this is averted at the prophet's intercession. והיה for ויהי , as in 1Sa 17:48; Jer 37:11, etc. סלח־נא , pray forgive, sc. the guilt of the people (cf. Num 14:19). מי יקוּם , how ( מי qualis ) can Jacob (the nation of Israel) stand (not arise), since it is small? קטן , small, i.e., so poor in sources and means of help, that it cannot endure this stroke; not "so crushed already, that a very light calamity would destroy it"(Rosenmüller). for נחם על , see Exo 32:14. זאת (this) refers to the destruction of the people indicated in מי יקוּם ; and זאת is also to be supplied as the subject to לא תהיה .

Keil-Delitzsch: Amo 7:4-6

The Devouring Fire. - Amo 7:4. "Thus the Lord Jehovah showed me: and, behold, the Lord Jehovah called to punish with fire; and it devoured the great flood, and devoured the portion. Amo 7:5. And I said, Lord Jehovah, leave off, I pray: how can Jacob stand? for it is small. Amo 7:6. Jehovah repented of this; this also shall not take place, said the Lord Jehovah." That the all-devouring fire represents a much severer judgment than that depicted under the figure of the locusts, is generally acknowledged, and needs no proof. But the more precise meaning of this judgment is open to dispute, and depends upon the explanation of the fourth verse. The object to קרא is לריב בּאשׁ , and ריב is to be taken as an infinitive, as in Isa 3:13 : He called to strive (i.e., to judge or punish) with fire. There is no necessity to supply ministros suos here. The expression is a concise one, for "He called to the fire to punish with fire"(for the expression and the fact, compare Isa 66:16). This fire devoured the great flood. T^e hōm rabbâh is used in Gen 7:11 and Isa 51:10, etc., to denote the unfathomable ocean; and in Gen 1:2 t^e hōm is the term applied to the immense flood which surrounded and covered the globe at the beginning of the creation. ואכלה , as distinguished from ותּאכל , signifies an action in progress, or still incomplete (Hitzig). The meaning therefore is, "it also devoured (began to devour) 'eth - hachēleq ;"i.e., not the field, for a field does not form at all a fitting antithesis to the ocean; and still less "the land,"for chēleq never bears this meaning; but the inheritance or portion, namely, that of Jehovah (Deu 32:9), i.e., Israel. Consequently t^e hōm rabbâh cannot, of course, signify the ocean as such. For the idea of the fire falling upon the ocean, and consuming it, and then beginning to consume the land of Israel, by which the ocean was bounded (Hitzig), would be too monstrous; nor is it justified by the simple remark, that "it was as if the last great conflagration (2Pe 3:10) had begun"(Schmieder). As the fire is to earthly fire, but the fire of the wrath of God, and therefore a figurative representation of the judgment of destruction; and as hachēleq (the portion) is not the land of Israel, but according to Deuteronomy ( l.c. ) Israel, or the people of Jehovah; so t^e hōm rabbâh is not the ocean, but the heathen world, the great sea of nations, in their rebellion against the kingdom of God. The world of nature in a state of agitation is a frequent symbol in the Scriptures for the agitated heathen world (e.g., Psa 46:3; Psa 93:3-4). On the latter passage, Delitzsch has the following apt remark: "The stormy sea is a figurative representation of the whole heathen world, in its estrangement from God, and enmity against Him, or the human race outside the true church of God; and the rivers are figurative representations of the kingdoms of the world, e.g., the Nile of the Egyptian (Jer 46:7-8), the Euphrates of the Assyrian (Isa 8:7-8), or more precisely still, the arrow-swift Tigris of the Assyrian, and the winding Euphrates of the Babylonian (Isa 27:1)."This symbolism lies at the foundation of the vision seen by the prophet. The world of nations, in its rebellion against Jehovah, the Lord and King of the world, appears as a great flood, like the chaos at the beginning of the creation, or the flood which poured out its waves upon the globe in the time of Noah. Upon this flood of nations does fire from the Lord fall down and consume them; and after consuming them, it begins to devour the inheritance of Jehovah, the nation of Israel also. The prophet then prays to the Lord to spare it, because Jacob would inevitably perish in this conflagration; and the Lord gives the promise that "this shall not take place,"so that Israel is plucked like a firebrand out of the fire (Amo 4:11).

If we inquire now into the historical bearing of these two visions, so much is à priori clear, - namely, that both of them not only indicate judgments already past, but also refer to the future, since no fire had hitherto burned upon the surface of the globe, which had consumed the world of nations and threatened to annihilate Israel. If therefore there is an element of truth in the explanation given by Grotius to the first vision, "After the fields had been shorn by Benhadad (2Ki 13:3), and after the damage which was then sustained, the condition of Israel began to flourish once more during the reign of Jeroboam the son of Joash, as we see from 2Ki 14:15,"according to which the locusts would refer to the invasion on the part of the Assyrians in the time of Pul; this application is much too limited, neither exhausting the contents of the first vision, nor suiting in the smallest degree the figure of the fire. The "mowing of the king"(Amo 7:1) denotes rather all the judgments which the Lord had hitherto poured out upon Israel, embracing everything that the prophet mentions in Amo 4:6-10. The locusts are a figurative representation of the judgments that still await the covenant nation, and will destroy it even to a small remnant, which will be saved through the prayers of the righteous. The vision of the fire has a similar scope, embracing all the past and all the future; but this also indicates the judgments that fall upon the heathen world, and will only receive its ultimate fulfilment in the destruction of everything that is ungodly upon the face of the earth, when the Lord comes in fire to strive with all flesh (Isa 66:15-16), and to burn up the earth and all that is therein, on the day of judgment and perdition of ungodly men (2Pe 3:7, 2Pe 3:10-13). The removal of the two judgments, however, by Jehovah in consequence of the intercession of the prophet, shows that these judgments are not intended to effect the utter annihilation of the nation of God, but simply its refinement and the rooting out of the sinners from the midst of it, and that, in consequence of the sparing mercy of God, a holy remnant of the nation of God will be left. The next two visions refer simply to the judgment which awaits the kingdom of the ten tribes in the immediate future.

Keil-Delitzsch: Amo 7:7-9

The Third Vision. - Amo 7:7. "Thus he showed me: and, behold, the Lord stood upon a wall made with a plumb-line, and a plumb-line in His hand. Amo 7:8. And Jehovah said to me, What seest thou, Amos? And I said, A plumb-line. And the Lord said, Behold, I put a plumb-line in the midst of my people Israel: I shall pass by it no more. Amo 7:9. And the sacrificial heights of Isaac are laid waste, and the holy things of Israel destroyed; and I rise up against the house of Jeroboam with the sword." The word אנך , which only occurs here, denotes, according to the dialects and the Rabbins, tin or lead, here a plumb-line. Chōmath 'ănâkh is a wall built with a plumb-line, i.e., a perpendicular wall, a wall built with mechanical correctness and solidity. Upon this wall Amos sees the Lord standing. The wall built with a plumb-line is a figurative representation of the kingdom of God in Israel, as a firm and well-constructed building. He holds in His hand a plumb-line. The question addressed to the prophet, "What does he see?"is asked for the simple purpose of following up his answer with an explanation of the symbol, as in Jer 1:11, Jer 1:13, since the plumb-line was used for different purposes, - namely, not only for building, but partly also for pulling buildings down (compare 2Ki 21:13; Isa 34:11). Jehovah will lay it b^e qerebh ‛ammı̄ , to the midst of His people, and not merely to an outward portion of it, in order to destroy this building. He will no longer spare as He has done hitherto. עבר ל , to pass by any one without taking any notice of him, without looking upon his guilt or punishing him; hence, to spare, - the opposite of עבר בּקרב in Amo 5:17. The destruction will fall upon the idolatrous sanctuaries of the land, the bâmōth (see at 1Ki 3:2), i.e., the altars of the high places, and the temples at Bethel, at Daniel (see at 1Ki 12:29), and at Gilgal (see Amo 4:4). Isaac ( ישׂחק , a softened form for יצחק , used here and at v. 16, as in Jer 33:26) is mentioned here instead of Jacob , and the name is used as a synonym for Israel of the ten tribes. Even the house of Jeroboam, the reigning royal family, is to perish with the sword ( קם על as in Isa 31:2). Jeroboam is mentioned as the existing representative of the monarchy, and the words are not to be restricted to the overthrow of his dynasty, but announce the destruction of the Israelitish monarchy, which actually was annihilated when this dynasty was overthrown. The destruction of the sacred places and the overthrow of the monarchy involve the dissolution of the kingdom. Thus does Amos himself interpret his own words in Amo 7:11 and Amo 7:17.

Keil-Delitzsch: Amo 7:10-11

Opposition to the Prophet at Bethel. - The daring announcement of the overthrow of the royal family excites the wrath of the high priest at Bethel, so that he relates the affair to the king, to induce him to proceed against the troublesome prophet (Amo 7:10 and Amo 7:11), and then calls upon Amos himself to leave Bethel (Amo 7:12 and Amo 7:13). That this attempt to drive Amos out of Bethel was occasioned by his prophecy in Amo 7:7-11, is evident from what Amaziah says to the king concerning the words of Amos. "The priest of Bethel" ( Kōhēn Bēth - ēl ) is the high priest at the sanctuary of the golden calf at Bethel. He accused the prophet to the king of having made a conspiracy ( qâshar ; cf. 1Ki 15:27, etc.) against the king, and that "in the midst of the house of Israel,"i.e., in the centre of the kingdom of Israel - namely at Bethel, the religious centre of the kingdom - through all his sayings, which the land could not bear. To establish this charge, he states (in Amo 7:11) that Amos has foretold the death of Jeroboam by the sword, and the carrying away of the people out of the land. Amos had really said this. The fact that in Amo 7:9 Jeroboam is named, and not the house of Jeroboam, makes no difference; for the head of the house if naturally included in the house itself. And the carrying away of the people out of the land was not only implied in the announcement of the devastation of the sanctuaries of the kingdom (Amo 7:9), which presupposes the conquest of the land by foes; but Amos had actually predicted it in so many words (Amo 5:27). And Amaziah naturally gave the substance of all the prophet's addresses, instead of simply confining himself to the last. There is no reason, therefore, to think of intentional slander.

Keil-Delitzsch: Amo 7:12-13

The king appears to have commenced no proceedings against the prophet in consequence of this denunciation, probably because he did not regard the affair as one of so much danger. Amaziah therefore endeavours to persuade the prophet to leave the country. "Seer, go, and flee into the land of Judah." בּרח־לך , i.e., withdraw thyself by flight from the punishment which threatens thee. "There eat thy bread, and there mayst thou prophesy:" i.e., in Judah thou mayst earn thy bread by prophesying without any interruption. It is evident from the answer given by Amos in Amo 7:14, that this is the meaning of the words: "But in Bethel thou shalt no longer prophesy, for it is a king's sanctuary (i.e., a sanctuary founded by the king; 1Ki 12:28), and bēth mamlâkhâh ," house of the kingdom, i.e., a royal capital (cf. 1Sa 27:5), - namely, as being the principal seat of the worship which the king has established for his kingdom. There no one could be allowed to prophesy against the king.

Keil-Delitzsch: Amo 7:14-15

Amos first of all repudiates the insinuation that he practises prophesying as a calling or profession, by which he gets his living. "I am no prophet," sc. by profession, "and no prophet's son," i.e., not a pupil or member of the prophets' schools, one who has been trained to prophesy (on these schools, see the comm. on 1Sa 19:24); but (according to my proper calling) a bōqēr , lit., a herdsman of oxen (from bâqâr ); then in a broader sense, a herdsman who tends the sheep ( צאן ), a shepherd; and a bōlēs shiqmı̄m , i.e., one who plucks sycamores or mulberry-figs, and lives upon them. The ἁπ. λεγ. bōlēs is a denom. from the Arabic name for the mulberry-fig, and signifies to gather mulberry-figs and live upon them; like συκάζειν and ἀποσυκάζειν , i.e., according to Hesych. τὰ σῦκα τρώγειν , to eat figs. The rendering of the lxx κνίζων , Vulg. vellicans , points to the fact that it was a common custom to nip or scratch the mulberry-figs, in order to make them ripen (see Theophr. Hist. plant. iv. 2; Plin. Hist. nat. 13, 14; and Bochart, Hieroz. i. 384, or p. 406 ed. Ros.); but this cannot be shown to be the true meaning of bōlēs . And even if the idea of nipping were implied in the word bōlēs , it would by no means follow that the possession of a mulberry plantation was what was intended, as many commentators have inferred; for "the words contain an allusion to the 'eating of bread' referred to in Amo 7:12, and the fruit is mentioned here as the ordinary food of the shepherds, who lived at the pasture grounds, and to whom bread may have been a rarity"(Hitzig). From this calling, which afforded him a livelihood, the Lord had called him away to prophesy to His people Israel; so that whoever forbade him to do so, set himself in opposition to the Lord God.

Keil-Delitzsch: Amo 7:16-17

In return for this rebellion against Jehovah, Amos foretels to the priest the punishment which will fall upon him when the judgment shall come upon Israel, meeting his words, "Thou sayst, Thou shalt not prophesy," with the keen retort, "Thus saith Jehovah." הטּיף , to drip, applied to prophesying here and at Mic 2:6, Mic 2:11, and Eze 21:2, Eze 21:7, is taken from Deu 32:2, "My teaching shall drip as the rain,"etc. Isaac ( yishâq ) for Israel, as in Amo 7:9. The punishment is thus described in Amo 7:17 : "Thy wife will be a harlot in the city,"i.e., at the taking of the city she will become a harlot through violation. His children would also be slain by the foe, and his landed possession assigned to others, namely, to the fresh settlers in the land. He himself, viz., the priest, would die in an unclean land, that is to say, in the land of the Gentiles, - in other words, would be carried away captive, and that with the whole nation, the carrying away of which is repeated by Amos in the words which the priest had reported to the king (Amo 7:11), as a sign that what he has prophesied will assuredly stand.

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 7:1--9:15

III. Visions that Amos saw chs. 7--9

Amos next recorded five visions that he received from the Lord that described the results of the coming judgment of Israel, plus one historical incident (7:10-17). Throughout this section of the book two phrases stand out: "sovereign Yahweh" (7:1-2, 4 [twice], 5-6; 8:1, 3, 9, 11; 9:8) and "my people" (7:8, 15; 8:2; 9:10). They are constant reminders that Yahweh has authority over all nations and individuals and that He recognized Israel's special covenant relationship with Himself. The whole section builds to a terrifying climax of inevitable judgment for Israel.

Constable: Amo 7:1-9

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

The three visions in this section are similar and evidently followed one another in quick succession. The first two describe methods of divine judgment from which Amos persuaded God to turn aside, and the last one the method He chose to use to judge Israel.

Constable: Amo 7:1-3

1. The swarming locusts 7:1-3

7:1 Sovereign Yahweh showed Amos a mass of locusts swarming in the springtime after the first harvest and before the second. The Lord was forming this swarm of locusts. The very first crops harvested in the spring went to feed the king's household and animals (cf. 1 Kings 18:5). The crops that the people harvested later in the spring fed their animals and themselves. If anything happened to prevent that second harvesting, the people would have little to eat until the next harvest in the fall. The summer months were very dry and the Israelites had nothing to harvest during that season of the year.

Locusts swarming indicated that they were about to sweep through an area and destroy all the crops. There was no way to prevent this in Amos' day. Locust invasions were a perennial threat, and they were a method of discipline that God had said He might use if His people proved unfaithful to His covenant with them (Deut. 28:38, 42; cf. Joel 1:1-7; Amos 4:9).

7:2 Amos witnessed the locusts strip the land of its vegetation. Then he prayed and asked the sovereign Lord to pardon Jacob (Israel) for its covenant unfaithfulness. Jacob was only a small nation and could not survive such a devastating judgment if the Lord allowed it to happen as he had seen it in his vision.

Amos' view of Israel as small and weak stands in contrast to that of Israel's leaders who believed it was strong and invincible (cf. 6:1-3, 8, 13; 9:10). Israel occupied a large territory under Jeroboam II, second only to what Solomon controlled, but it was still small in relation to the larger empires of the ancient Near East. Amos may have meant that Israel was small in the sense of helpless. God had promised to take care of Jacob when that patriarch encountered Yahweh at Bethel, now a center of apostate worship in Israel (cf. Gen. 28:10-22). Perhaps that is why Amos appealed to God with the name of Jacob (cf. 3:13; 6:8; 7:5; 8:7; 9:8).

7:3 In response to Amos' prayer, the Lord relented and said He would not bring a completely devastating judgment on Israel, at least then. He would be merciful and patient and would grant Israel more grace (cf. Exod. 32:14).

The fervent prayers of righteous individuals, like Amos, can alter the events of history (cf. James 5:16-18). Some things that God intends to do are not firmly determined by Him; He is open to changing His mind about these things. However, He has decreed other things and no amount of praying will change His mind about those things (cf. Acts 1:11; Rev. 22:20). It is, therefore, important that we understand, from Scripture, what aspects of His will are fixed and which are negotiable.⁶⁵

Constable: Amo 7:4-6

2. The devouring fire 7:4-6

7:4 Sovereign Yahweh also showed Amos a vision of a great fire that was burning up everything. Like a great drought it consumed all the water and all the farmland (or people) in Israel (cf. 1:19-20). What he saw may have been a scorching heat wave that resulted in a drought.

The "great deep" is a phrase that refers to subterranean waters that feed springs (cf. Gen. 1:2; 7:11; 8:2; 49:25; Deut. 8:7; Ezek. 31:4). So intense was the fire that Amos saw that it dried up even these underground water reservoirs. Great heat with consequent drought was one of the punishments that the Lord warned of for covenant unfaithfulness (Deut. 28:22).

7:5-6 Amos prayed virtually the same prayer again asking the sovereign Lord not to send such a judgment because Jacob was small (cf. v. 2). Again the Lord relented and determined that it would not come then (cf. v. 3). He would not discipline Israel with a locust plague or with a raging "fire."

Constable: Amo 7:7-9

3. The plumb line 7:7-9

7:7 Amos saw a third vision. The Lord was standing beside a vertical wall with a plumb line in His hand. A plumb line was a string with a weight on the end. People used it, and still use it, to determine if a vertical structure is completely straight. God was testing something by a true standard; His judgment is not arbitrary.

7:8 The Lord asked the prophet what he saw, and Amos replied that he saw a plumb line. Then the Lord explained that He was about to test Israel as a builder uses a plumb line. The true standard by which He would judge Israel was undoubtedly the Mosaic Law, the covenant that He had given her by which God measured her uprightness (cf. Exod. 19:6). The Lord further announced that He would not spare the Israelites His judgment any longer; Amos' prayers for Israel would not turn away His punishment as earlier (vv. 3, 6). The nation was so far out of plumb that God would tear it down.

7:9 The method of judgment God would use would not be locust invasion or fire but the sword. An enemy would invade Israel (cf. Deut. 28:49-50). This enemy, as Yahweh's agent, would destroy the outdoor high places on hilltops and the temple sanctuaries at Dan and Bethel where the people worshipped God and idols, namely, all their worship centers.

Amos probably used "Isaac" simply as a synonym for "Jacob" and "Israel."

"Amos seems to have in mind the special veneration for Isaac which members of the Northern Kingdom displayed in making pilgrimages south to Beersheba (cf. 5:5; 8:14), Isaac's birthplace."⁶⁶

The "house of Jeroboam" probably refers to the dynasty of Jeroboam II, but it could refer to the nation of Israel as headed by Jeroboam I. Jeroboam II's dynasty came to an end with the assassination of his son and successor Zechariah (2 Kings 15:8-10).

These three visions appear to have come to Amos in close succession. They are obviously similar and together present a picture of judgment deferred twice but finally brought on Israel. They clarify the method of Israel's punishment, namely, defeat by an enemy's invading army, and they show that judgment would come after God's patience with the nation had been exhausted.

Constable: Amo 7:10-17

B. An intervening incident 7:10-17

The event described in this pericope evidently followed and grew out of the preceding visions that Amos announced (vv. 1-9). Certain key words occur in both sections of the book but not elsewhere in it: Isaac (vv. 9, 16) and sanctuary (vv. 9-11). Also the historical incident is a concrete example of God's plumb line in operation, but here it judged individuals. The prophet Amos passed the test, but one of the priest of Bethel, Amaziah, failed the test.

Constable: Amo 7:10-13

1. The challenge 7:10-13

7:10 Amaziah, who was one of the apostate priests who served at the Bethel sanctuary (cf. 1 Kings 12:26-33), felt that Amos was being unpatriotic in what he was prophesying. So Amaziah sent a message to King Jeroboam II charging Amos with conspiring against the king within the land. He felt that Israel could not afford to endure Amos' prophesying any longer. Previously internal revolt against a king had sometimes followed a prophet's pronouncements (cf. 1 Sam. 16:1-13; 1 Kings 11:29-39; 16:1-13; 19:15-17; 2 Kings 8:7-15; 9:1-28; 10:9).

7:11 Amaziah reported that Amos was saying that the king would die by the sword and that the Israelites would definitely go into exile. While we have no record that Amos said these exact words, they do represent fairly the message that Amos was announcing (cf. vv. 8-9). By claiming that Amos was predicting Jeroboam's death, the priest was personalizing the danger of Amos' ministry to the king and was emotionally inciting him to take action against the prophet. Note, too, that Amaziah regarded Amos' prophecies as simply the prophet's own words. He had no respect for them as messages from Israel's God but viewed them only as a challenge to the status quo.

7:12-13 Amaziah then approached Amos and told him to move back to Judah and to earn his living in his own country (cf. 1:1). By referring to Amos as a seer (another term for a prophet, cf. 1 Sam. 9:9; 2 Sam. 24:11; Isa. 29:10), Amaziah was probably disparaging the visions that Amos said he saw (vv. 1-9).⁶⁷ By telling him to eat (earn) his bread in Judah, he was hinting that Amos needed to get a "legitimate" job rather than living off the contributions he received for prophesying (cf. Gen. 3:19; 2 Kings 4:8; Ezek. 13:17-20; Mic. 3:5, 11). Ahaziah told Amos to stop prophesying in Bethel (emphatic in the Hebrew text) because it was one of the king's sanctuaries (places of worship) as well as one of the king's residences (places of living). Bethel, of all places, was an inappropriate town in which Amos should utter messages of doom against Israel, from Amaziah's perspective. Amos had become an embarrassment to the political and religious establishment in Israel.

Constable: Amo 7:14-17

2. The response 7:14-17

7:14 Amos replied that he was not a prophet by his own choosing; he did not decide to pursue prophesying as a career. Neither had he become a prophet because his father had been one. In Amos' culture it was common and expected for sons to follow in their father's line of work. It is possible that Amos meant that he was not the son of a prophet in the sense that he had not been trained in one of the schools of the prophets under the tutelage of a fatherly mentor (cf. 2 Kings 2:1-15; 4:1, 38; 5:22; 6:1-7; 9:1).⁶⁸ Rather Amos had earned his living in a totally unrelated form of employment. He had been a herdsman and a nipper of sycamore figs. The term "herdsman" refers to someone who bred livestock, not just a shepherd who looked after animals. A nipper of sycamore figs was one who pruned sycamore fig trees so they would produce more fruit. Thus Amos had a respectable agricultural business background before he moved to Israel to prophesy. He had not been a professional prophet; he did not occupy the office of prophet but only functioned as a prophet. Therefore, Amaziah should not think that Amos came to Israel to prophesy because that was the only work that he could do.

7:15 Amos had come to Israel having been sent there by Yahweh to prophesy (cf. Num. 18:6; 2 Sam. 7:8; Ps. 78:70). The Hebrew text repeated the words "the LORD" for emphasis. God had given him a definite commission, and Amos had left his former occupation to obey that divine calling (cf. Acts 5:27-29). Amos' ministry and his location were God's choosing.

7:16-17 Amos then announced a prophecy from the Lord for Amaziah. Because the priest had told the prophet to stop doing what Yahweh had commanded him to do (cf. 2:12), Amaziah's wife would become a harlot in Bethel. She would have to stoop to this to earn a living because she would have no husband or sons to support her. His children would die by the sword. This may also imply the end of Amaziah's family line. His land would become the property of others, presumably the Assyrians, and he himself would die in a foreign, pagan land. All these things would evidently happen when the foreign enemy destroyed Israel. Stifling the word of God proved disastrous for Amaziah, as it still does today. Finally, Amos repeated that Israel would indeed go into exile, the message that Amaziah had reported that Amos was preaching (cf. v. 11).

Amaziah had told Amos to stop prophesying and to stop preaching (v. 16). "Preaching" is from a verbal root meaning "drip" (Heb. natap), as the heavens drip rain (Judg. 5:4; cf. Amos 9:13). The idea is that Amos should stop raining down messages from heaven on his hearers.

"Amaziah's loyalty was to Jeroboam, who probably appointed him as priest at Bethel. Amos's loyalty was to God, who sent him to prophesy against Israel. Conflict between Amaziah and Amos was inevitable since their loyalties were in conflict. Primary loyalty to God in their service to Israel would have eliminated conflict between the king, the priest, and the prophet. The answer to conflict among God's people is always to place loyalty to God above all else."⁶⁹

Guzik: Amo 7:1-17 - Visions of Judgment and the Power of the Prophet's Prayer

Amos 7 - Visions of Judgment and the Power of the Prophet's Prayer

A. Judgment seen in three visions.

1. (1-3) The vision of locusts.

Thus the Lord GOD showed me: behold, He formed locust swarms at the beginning of the late crop; indeed it was the late crop after the king's mowings. And so it was, when they had finished eating the grass of the land, that I said: "O Lord GOD, forgive, I pray! Oh, that Jacob may stand, for he is small!" So the LORD relented concerning this. "It shall not be," said the LORD.

a. Thus the Lord GOD showed me: The prophet Amos will relate a vision from the LORD. This was something he saw, something the LORD showed him.

b. He formed locust swarms at the beginning of the late crop: Late in the harvest, Amos sees a swarm of locusts coming to devour the crops of Israel. It came after the king's mowings, so the royal court already took their taxes, so there is nothing left at all.

i. "If the first cutting went to the court and the second crop to the locusts, Israel would be left destitute indeed." (Hubbard)

c. Oh, that Jacob may stand, for he is small! At this vision of terrible judgment, the prophet's heart is moved with pity and compassion for Israel, and he asks God to consider Israel's frailty.

i. "Israel is called Jacob, a reminder that he was the smaller, younger one to Esau in Isaac's family; God had deliberately chosen him and therefore was obligated to stand by him in his helplessness." (Hubbard)

d. So the LORD relented: In response to the prophet's prayer, the LORD relented. Is it really that simple? What if Amos didn't pray or if he didn't pray with the same earnestness? We must believe that the LORD would not have relented.

i. This is another amazing example of how much rests upon prayer. We may debate endlessly how this incident reflects on the issues of predestination and human responsibility, but clearly we are left with the impression that the plague either came or was held back based on the prophet's prayer.

2. (4-6) The vision of fire.

Thus the Lord GOD showed me: behold, the Lord GOD called for conflict by fire, and it consumed the great deep and devoured the territory. Then I said: "O Lord GOD, cease, I pray! Oh, that Jacob may stand, for he is small!" So the LORD relented concerning this. "This also shall not be," said the Lord GOD.

a. The Lord GOD called for conflict by fire: After the vision of locusts, now Amos sees a vision of a great consuming fire upon the land of Israel. In response, he does what he did before: plead for mercy (Oh, that Jacob may stand, for he is small!).

b. So the LORD relented concerning this: As happened with the vision of locusts, God relented at the prayer of the prophet.

3. (7-9) The vision of the plumb line.

Thus He showed me: Behold, the Lord stood on a wall made with a plumb line, with a plumb line in His hand. And the LORD said to me, "Amos, what do you see?" And I said, "A plumb line." Then the Lord said: "Behold, I am setting a plumb line in the midst of My people Israel; I will not pass by them anymore. The high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste. I will rise with the sword against the house of Jeroboam."

a. I am setting a plumb line in the midst of My people Israel: A plumb line measures if a wall is built straight. God holds this measure against Israel, to see if they are "straight" against His standard.

b. The high places of Isaac shall be desolate: "The references to Isaac are the only places in the Old Testament where Isaac stands for the nation of his descendants rather than for the patriarch himself. Amos seems to have in mind the special veneration for Isaac which the members of the Northern Kingdom displayed . . . Amos may be announcing and lamenting the tragic break with the covenantal past." (Hubbard)

c. I will rise with the sword against the house of Jeroboam: Because Israel is chronically "crooked" against the plumb line of God, Israel and her leadership shall be judged with the sword.

B. Hearing from all sides.

1. (10-13) Amaziah's words against Amos.

Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, "Amos has conspired against you in the midst of the house of Israel. The land is not able to bear all his words. For thus Amos has said: 'Jeroboam shall die by the sword, and Israel shall surely be led away captive from their own land.'" Then Amaziah said to Amos: "Go, you seer! Flee to the land of Judah. There eat bread, and there prophesy. But never again prophesy at Bethel, for it is the king's sanctuary, and it is the royal residence."

a. Then Amaziah the priest of Bethel sent to Jeroboam king of Israel: This Amaziah was a wicked man, because he is identified as a priest of Bethel, which was one of the centers of Israel's idolatrous worship. He sent a message of Jeroboam king of Israel, who was a successful king by worldly standards, but a wicked king before God.

b. Saying, "Amos has conspired against you": Amaziah implicated the prophet in a conspiracy to undermine King Jeroboam and the people of Israel. He also said that the message of Amos was too hard (the land is not able to bear all his words).

c. Flee to the land of Judah. There eat bread, and there prophesy: Amaziah was offended that Amos came Bethel and prophesied, so he does his best to send him back to Judah.

i. "Hireling priests of this kind have ever been the great enemies of the true prophets of God; and when they could bring no charge of false doctrine or immorality against them, have accused them of conspiring against the government; and because they have preached against sin, have held them up as exciting insurrection among the people." (Clarke)

2. (14-15) The answer from Amos.

Then Amos answered, and said to Amaziah: "I was no prophet, nor was I a son of a prophet, but I was a sheepbreeder and a tender of sycamore fruit. Then the LORD took me as I followed the flock, and the LORD said to me, 'Go, prophesy to My people Israel.'"

a. I was no prophet, nor was I a son of a prophet: Amos replies to Amaziah by noting that he was a reluctant, unprofessional prophet - only a farmer by trade. Amos was hardly the type to launch a conspiracy.

b. Then the LORD took me as I followed the flock: Like many others in the Bible, God called Amos as he faithfully performed his present calling. It was because Amos was an honorable sheepbreeder and a tender of sycamore fruit that God made him an honorable prophet.

i. We see also that God used Amos as a sheepbreeder and a tender of sycamore fruit. With so many allusions and illustrations from the world of agriculture, Amos spoke as a farmer and God used it. "Every prophet has a manner and style peculiarly his own. Although God speaketh through them all, yet they lose not their individuality or originality of character. The breath which causes the music is the same, but no two of the instruments give forth precisely the same sound. It is true they all utter the words of God; but each voice has its own special cry, so that though God is pre-eminently seen, yet the man is not lost." (Spurgeon)

3. (16-17) The answer from the LORD.

Now therefore, hear the word of the LORD: "You say, 'Do not prophesy against Israel, and do not spout against the house of Isaac.' Therefore thus says the LORD: 'Your wife shall be a harlot in the city; your sons and daughters shall fall by the sword; your land shall be divided by survey line; you shall die in a defiled land; and Israel shall surely be led away captive from his own land.'"

a. Your wife shall be a harlot in the city; your sons and daughters shall fall by the sword: God's word to Amaziah - through the prophet Amos, no less - is that the calamity he wanted to silence Amos about would certainly come upon him.

b. And Israel shall surely be led away captive from his own land: This is exactly what Amaziah accused Amos of saying as part of the "conspiracy." Amos is bold enough to speak for the Lord, and to tell Amaziah and everyone else that Israel's impending captivity is indeed true. This was a difficult word in most difficult circumstances, but Amos was faithful to deliver it.

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

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 7 (Pendahuluan Pasal)

Overview

Amo 7:1, The judgments of the grasshoppers, Amo 7:4, and of the fire are diverted by the prayer of Amos; Amo 7:7, By the wall of a plumbline is signified the rejection of Israel; Amo 7:10, Amaziah complains of Amos; Amo 7:14, Amos shews his calling; Amo 7:16, and Amaziah’s judgment.

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 7 (Pendahuluan Pasal)

CHAPTER 7

The judgment of the grasshoppers, Amo 7:1-3 , and of the fire, are diverted by the intercession of Amos, Amo 7:4-6 . By a wall and plumbline is signified the desolation of Israel, Amo 7:7-9 . Amaziah complaineth of Amos, and forbiddeth him to prophesy at Beth-el, Amo 7:10-13 . Amos showeth his calling, Amo 7:14,15 , and the judgment upon Amaziah, Amo 7:16,17 .

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 7 (Pendahuluan Pasal)

(Amo 7:1-9) Visions of judgments to come upon Israel.

(Amo 7:10-17) Amaziah threatens Amos.

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 7 (Pendahuluan Pasal)

In this chapter we have, I. God contending with Israel, by the judgments, but are reprieved, and the judgments turned away at the prayer of Amos (Amo 7:1-6). 2. God's patience is at length worn out by their obstinacy, and they are rejected, and sentenced to utter ruin (Amo 7:7-9). II. Israel contending with God, by the opposition given to his prophet. 1. Amaziah informs against Amos (Amo 7:10, Amo 7:11) and does what he can to rid the country of him as a public nuisance (Amo 7:12, Amo 7:13). 2. Amos justifies himself in what he did as a prophet (Amo 7:14, Amo 7:15) and denounces the judgments of God against Amaziah his prosecutor (Amo 7:16, Amo 7:17); for, when the contest is between God and man, it is easy to foresee, it is very easy to foretel, who will come off with the worst of it.

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

Alter, Robert. The Art of Biblical Poetry. New York: Basic, 1985.

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.

Hayes, J. H. Amos. Nashville: Abingdon Press, 1988.

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.

Kassis, H. "Gath and the Structure of Philistine' Society." Journal of Biblical Literature 84 (1965):259-71.

Limburg, J. "Sevenfold Structures in the Book of Amos." Journal of Biblical Literature 106 (1987):217-22.

Mays, J. Amos: A Commentary. Old Testament Library series. Philadelphia: Westminster Press, 1969.

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.

Munro, John "Prayer to a Sovereign God." Interest 56:2 (February 1990):20-21.

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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Smith, Billy K., and Frank S. Page. Amos, Obadiah, Jonah. The New American Commentary series. N.c.: Broadman & Holman Publishers, 1995.

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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 7 (Pendahuluan Pasal)

INTRODUCTION TO AMOS 7

In this and the two following chapters are the visions of Amos, in number five; three of which are contained in this chapter, and with which it begins. The first is of the grasshoppers or locusts eating up the later grass of the land, which are stopped at the intercession of the prophet, Amo 7:1; the second is of fire the Lord called for to contend by, whose devouring flames are made to cease by the same interposition, Amo 7:4; and the other is of the plumbline, signifying the utter destruction of the people of Israel, according to the righteous judgment of God, Amo 7:7; upon the delivery of which prophecies and visions, the priest of Bethel forms a charge against the prophet to the king; and advises Amos to flee into Judea, and prophesy there, and not at Bethel, being willing to be rid of him at any rate, Amo 7:10; next follows the prophet's vindication of himself showing his divine call to the prophetic office, and his mission and express order he had from the Lord to prophesy unto Israel, Amo 7:14; and concludes with a denunciation of divine judgments on the priest's family, and upon the whole land of Israel, Amo 7:16.