Text -- Amos 8:14 (NET)

8:14 These are the ones who now take oaths in the name of the sinful idol goddess of Samaria. They vow, ‘As surely as your god lives, O Dan,’ or ‘As surely as your beloved one lives, O Beer Sheba!’ But they will fall down and not get up again.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Amo 8:14

Who sacrifice to and swear by the calves at Dan and Beth - el.

Wesley: Amo 8:14

Who say the idol at Dan is the true and living God.

Wesley: Amo 8:14

The idol which is worshipped at Beersheba.

JFB: Amo 8:14

Namely, the calves (Deu 9:21; Hos 4:15). "Swear by" means to worship (Psa 63:11).

JFB: Amo 8:14

That is, as "the way" is used (Psa 139:24; Act 9:2), the mode of worship.

JFB: Amo 8:14

The other golden calf at Dan (1Ki 22:26-30).

JFB: Amo 8:14

Rather, "May thy god . . . live . . . may the manner . . . live." Or, "As (surely as) thy god, O Dan, liveth." This is their formula when they swear; not "May Jehovah live!" or, "As Jehovah liveth!"

Clarke: Amo 8:14

By the sin of Samaria - Baal, who was worshipped here

Clarke: Amo 8:14

Thy god, O Dan - The golden calf, or ox, the representative of the Egyptian god Apis, or Osiris

Clarke: Amo 8:14

The manner of Beer-sheba - The worship, or object of worship. Another of the golden calves which Jeroboam had set up there. The word דרך derech , way, is here taken for the object and mode of worship; see Act 19:9, where way is taken for the creed and form of Divine worship as practiced by the followers of Christ, and by which they were distinguished from the Jews. See also Act 9:2.

Calvin: Amo 8:14

He afterwards mentions the reason why the Lord would inflict such punishments on his people; it was, because they had prostituted themselves to wicked superstitions; They swear, he says, by the sin of Samaria; they say, Live does thy God, Dan; Live does the way of Beersheba Some understand “sin” here metaphorically, (as it is taken also in many other places,) as meaning sin-offerings, which are called by the Hebrews אשמות , ashimut, and by the Latins piacula — expiations: but this exposition is too refined. The Prophet then speaks only of the idols of Israelites: and they are called wickedness or sin, because superstitious men, we know, delight in their own devices. He therefore calls an idol sin by way of reproach, though they gave it the honorable name of a god. They swear, he says, in or by the sin of Samaria He calls it the sin of Samaria, for thence arose all their corruptions, it being the royal residence and the chief city of the whole country. Since then superstition proceeded from thence, the Prophet does not without reason say that all the idolatry, throughout the whole land, was the sin of Samaria; for he regarded the source where impiety originated.

And he afterwards explains himself by saying, Live does thy God, Dan; and, Live does the way of Beersheba: for we know that temples were raised both in Dan and in Beersheba. He then subjoins two forms of an oath, but for this end, — to show the character of the sin of Samaria, which he mentions. They swear then by the gods of Samaria, who were really detestable; for there is no greater atrocity in the sight of God than idolatry: but he afterwards adds, that they were gods who were worshipped at Dan and at Beersheba. What some say of the word דרך , darek, that it means pilgrimage or the way that leads there, is frivolous and puerile; for the Prophet, no doubt, used a common expression. He therefore calls custom “the way of Beersheba”, such as then was by common consent receded and approved. They then who swear by these fictitious forms of worship shall be parched, or pine away, with thirst

He then adds, They shall fall, and rise again no more; that is, their stroke shall be incurable, for God has hitherto employed moderate punishments, which could not heal them, as they had been obdurate in their evils. The Prophet then declares now that there would be no more any prospect of a remedy for them, and that the wound which God would inflict would be fatal, without any hope of being healed. This is the meaning. Let us now proceed —

TSK: Amo 8:14

swear : Hos 4:15; Zep 1:5

sin : Deu 9:21; 1Ki 12:28, 1Ki 12:29, 1Ki 12:32, 1Ki 13:22-34, 1Ki 14:16, 1Ki 16:24; 2Ki 10:29; Hos 8:5, Hos 8:6, Hos 10:5, Hos 13:2, Hos 13:16

manner : Heb. way, Act 9:2, Act 18:25, Act 19:9, Act 19:23, Act 24:14

Beersheba : Amo 8:5

shall fall : Deu 33:11; 2Ch 36:16; Psa 36:12, Psa 140:10; Pro 29:1; Isa 43:17; Jer 25:27, Jer 51:64

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Amo 8:14

Who swear - Literally, "the swearing,"they who habitually swear. He assigns, at the end, the ground of all this misery, the forsaking of God. God had commanded that all appeals by oath should be made to Himself, who alone governs the world, to whom alone His creatures owe obedience, who alone revenges. "Thou shalt fear the Lord thy God and serve Him and swear by His Name"Deu 6:13; Deu 10:20. On the other hand Joshua warned them, "Neither make mention of the name of their gods nor cause to swear by them nor serve them"Jos 23:7. But these "sware by the sin of Samaria,"probably "the calf at Bethel,"which was near Samaria and the center of their idolatry, from where Hosea calls it "thy calf.""Thy calf, O Samaria, hath cast thee off. The calf of Samaria shall be broken in pieces"Hos 8:5-6. He calls it "the guilt of Samaria,"as the source of all their guilt, as it is said of the princes of Judah using this same word, "they left the house of the Lord God of their fathers, and served idols, and wrath came upon Judah and Jerusalem for this their trespass"2Ch 24:18. "And say, thy god, O Dan! liveth,"that is, as surely as thy god liveth! by the life of thy god! as they who worshiped God said, "as the Lord liveth!"It was a direct substitution of the creature for the Creator, an ascribing to it the attribute of God; "as the Father hath life in Himself"Joh 5:26. It was an appeal to it, as the Avenger of false-swearing, as though it were the moral Governor of the world.

The manner of Beersheba liveth! - Literally, "the way."This may be, either the religion and worship of the idol there, as Paul says, "I persecuted this way unto the death"(Act 22:4, add Act 9:2; Act 19:9, Act 19:23), from where Muhammed learned to speak of his imposture, as "the way of God."Or it might mean the actual "way to Beersheba,"and may signify all the idolatrous places of worship in the way there. They seem to have made the way there one long avenue of idols, culminating in it. For Josiah, in his great destruction of idolatry, "gathered all the priests from the cities of Judah, and defiled the high places, where the priests sacrificed from Gebah to Beersheba"2Ki 23:8; only, this may perhaps simply describe the whole territory of Judah from north to south. Anyhow, Beersheba stands for the god worshiped there, as, "whoso sware by the Temple, sware,"our Lord tells us, "by it and by Him that dwelleth therein"Mat 23:21.

Poole: Amo 8:14

They that swear by who now do, as formerly they have done, trust in, sacrifice to, and swear by; who are obstinate idolaters, and trust to those lies.

The sin that which was the sin, the occasion of the sin,

of Samaria the calves at Dan and Beth-el.

And say think, profess, and swear too,

Thy god, O Dan, liveth the idol at Dan is the true and living God.

The manner of the idols at, Beer-sheba, to which the zealous, mad, and bigoted idolaters in Israel made their pilgrimages.

They shall fall be consumed by famine, sword, and captivity,

and never rise up again never return out of captivity, nor recover of this consumption.

Haydock: Amo 8:14

Sin. Septuagint, "propitiation," which the pagans deemed requisite; (Horace, i. ode 2.) or worship (Haydock) of Baal, (4 Kings xvii. 16.; Calmet) and all the other superstitions. (Haydock) ---

Way. Septuagint, "thy God," or religion, (Acts ix. 2.) or pilgrimage to Bersabee, chap. v. 5. Perhaps the true God was here adored; but it was in a manner which he condemned. (Calmet) ---

In vain do those pretend to honour Him, who follow the traditions of unbelieving men. (Haydock)

Gill: Amo 8:14

They that swear by the sin of Samaria,.... The calf at Bethel, which was near Samaria, and which the Samaritans worshipped; and was set up by their kings, and the worship of it encouraged by their example, and which is called the calf of Samaria, Hos 8:5; the making of it was the effect of sin, and the occasion of leading into it, and ought to have been had in detestation and abhorrence, as sin should; and yet by this the Israelites swore, as they had used to do by the living God; so setting up this idol on an equality with him:

and say, thy God, O Dan, liveth; the other calf, which was set up in Dan; and to this they gave the epithet of the bring God, which only belonged to the God of Israel:

and the manner of Beersheba liveth; or, "the way of Beersheba" ^r; the long journey or pilgrimage of those at Beersheba; who chose to go to Dan, rather than Bethel, to worship; imagining they showed greater devotion and religion, by going from one extreme part of the land to the other, for the sake of it. Dan was on the northern border of the land of Judea, about four miles from Paneas, as you go to Tyre ^s; and Beersheba was on the southern border of the land, twenty miles from Hebron ^t; and the distance of these two places was about one hundred and sixty miles ^u. And by this religious peregrination men swore; or rather by the God of Beersheba, as the Septuagint render it; though the phrase may only intend the religion of Beersheba, the manner of worship there, it being a place where idolatry was practised; see Amo 5:5. The Targum is,

"the fear (that is, the deity) which is in Dan liveth, and firm are the laws of Beersheba;''

even they shall fall, and never rise up again; that is, these idolatrous persons, that swear by the idols in the above places, shall fall into calamity, ruin, and destruction, by and for their sins, and never recover out of it; which was fulfilled in the captivity of the ten tribes, from whence they have never returned to this day.

Commentary -- Verse Notes / Footnotes

NET Notes: Amo 8:14

¹ tn Heb “those who swear.”

² tn Heb “the sin [or “guilt”] of Samaria.” This could be a derogatory reference to an idol-goddess popular in the northern kingdom, perhaps Asherah (cf. 2 Chr 24:18, where this worship is labeled “their guilt”), or to the golden calf at the national sanctuary in Bethel (Hos 8:6, 10:8). Some English versions (e.g., NEB, NRSV, CEV) repoint the word and read “Ashimah,” the name of a goddess worshiped in Hamath in Syria (see 2 Kgs 17:30).

³ tn Heb “say.”

⁴ sn Your god is not identified. It may refer to another patron deity who was not the God of Israel, a local manifestation of the Lord that was worshiped by the people there, or, more specifically, the golden calf image erected in Dan by Jeroboam I (see 1 Kgs 12:28-30).

⁵ tc The MT reads, “As surely as the way [to] Beer Sheba lives,” or “As surely as the way lives, O Beer Sheba.” Perhaps the term דֶּרֶךְ (derekh, “the way”) refers to the pilgrimage route to Beersheba (see S. M. Paul, Amos [Hermeneia], 272) or it may be a title for a god. The notion of pilgrimage appears elsewhere in the book (cf. 4:4-5; 5:4-5; 8:12). The translation above assumes an emendation to דֹּדְךְ (dodÿkh, “your beloved” or “relative”; the term also is used in 6:10) and understands this as referring either to the Lord (since other kinship terms are used of him, such as “Father”) or to another deity that was particularly popular in Beer Sheba. Besides the commentaries, see S. M. Olyan, “The Oaths of Amos 8:14” Priesthood and Cult in Ancient Israel, 121-49.

Geneva Bible: Amo 8:14

They that swear by the sin ^{( i )} of Samaria, and say, Thy god, O Dan, liveth; and, ^{( k )} The manner of Beersheba liveth; even they shall fall, and never rise up again.

^{( i )} For the idolaters used to swear by their idols, which here he calls their sin: and the papists yet swear by theirs.

^{( k )} That is, the common manner of worshipping, and the service or religion used there.

Commentary -- Verse Range Notes

TSK Synopsis: Amo 8:1-14

1 By a basket of summer fruit is shown the approach of Israel's end.

4 Oppression is reproved.

11 A famine of the word of God threatened.

Maclaren: Amo 8:1-14

Ripe For Gathering

Thus hath the Lord God showed unto me: and behold a basket of summer fruit. 2. And He said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the Lord unto me, The end is come upon My people of Israel; I will not again pass by them any more. 3. And the songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence. 4. Hear this, O ye that swallow up the needy, even to make the poor of the land to fail, 5. Saying, When will the new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making the ephah small, and the shekel great, and falsifying the balances by deceit? 6. That we may buy the poor for silver, and the needy for a pair of shoes; yea, and sell the refuse of the wheat? 7. The Lord hath sworn by the excellency of Jacob, Surely I will never forget any of their works. 8. Shall not the land tremble for this, and every one mourn that dwelleth therein? and it shall rise up wholly as a flood; and it shall be cast out and drowned, as by the flood of Egypt. 9. And it shall come to pass in that day, saith the Lord God, that I will cause the sun to go down at noon, and I will darken the earth in the clear day: 10. And I will turn your feasts into mourning, and all your songs into lamentation; and I will bring up sackcloth upon all loins, and baldness upon every head; and I will make it as the mourning of an only son, and the end thereof as a bitter day. 11. Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: 12. And they shall wander from sea to sea, and from the north even to the cast, they shall run to and fro to seek the word of the Lord, and shall not find it. 13. In that day shall the fair virgins and young men faint for thirst. 14. They that swear by the sin of Samaria, and say, Thy God, O Dan, liveth: and, The manner of Beer-sheba liveth; oven they shall fall, and never rise up again.'--Amos 8:1-14.

THERE are three visions in the former chapter, each beginning as Amos 8:1. This one is therefore intended to be taken as the continuation of these, and it is in substance a repetition of the third, only with more detail and emphasis. An insolent attempt, by the priest of Beth-el, to silence the Prophet, and the fiery answer which he got for his pains, come between. The stream of Amos's prophecy flows on, uninterrupted by the boulder which had tried to dam it up. Some courage was needed to treat Amaziah and his blasphemous bluster as a mere parenthesis.

We have first to note the vision and its interpretation. It is such as a countryman,' a dresser of sycamore trees,' would naturally have. Experience supplies forms and material for the imagination, and moulds into which God-given revelations run. The point of the vision is rather obscured by the rendering summer fruit.' Ripe fruit' would be better, since the emblem represents the Northern Kingdom as ripe for the dreadful ingathering of judgment. The word for this (qayits) and that for the end' (qets) are alike in sound, but the play of words cannot be reproduced, except by some clumsy device, such as the end ripens,' or' the time of ripeness comes.' The figure is frequent in other prophecies of judgment, as, for instance, in Revelation 14:14-20.

Observe the repetition, from the preceding vision, of I will not pass by them any more.' The first two visions had threatened judgments, which had been averted by the Prophet's intercession; but the third, and now the fourth, declare that the time for prolonged impunity is passed. Just as the mellow ripeness of the fruit fixes the time of gathering it, so there comes a stage in national and individual corruption, when there is nothing to be done but to smite. That period is not reached because God changes, but because men get deeper in sin. Because the harvest is ripe,' the long-delayed command, Put in thy sickle,' is given to the angel of judgment, and the clusters of those black grapes, whose juice in the wine-press of the wrath of God is blood, are cut down and cast in. It is a solemn lesson, applying to each soul as well as to communities. By neglect of God's voice, and persistence in our own evil ways, we can make ourselves such that we are ripe for judgment, and can compel longsuffering to strike. Which are we ripening for--the harvest when the wheat shall be gathered into Christ's barns, or that when the tares shall be bound in bundles for burning?

The tragedy of that fruit-gathering is described with extraordinary grimness and force in the abrupt language of Amos 8:3. The merry songs sung in the palace (this rendering seems more appropriate here than temple') will be broken off, and the singers' voices will quaver into shrill shrieks, so suddenly will the judgment be. Then comes a picture as abrupt in its condensed terribleness as anything in Tacitus--Many the corpses; everywhere they fling them; hush!' We see the ghastly masses of dead (corpse' is in the singular, as if a collective noun), so numerous that no burial-places could hold them; and no ceremonial attended them, but they were rudely flung anywhere by anybody (no nominative is given), with no accustomed voice of mourning, but in gloomy silence. It is like Defoe's picture of the dead-cart in the plague of London. Such is ever the end of departing from God--songs palsied into silence or turned into wailing when the judgment bursts; death stalking supreme, and silence brooding over all.

The crimes that ripened men for this terrible harvest are next set forth, in part, in Amos 8:4-6. These verses partly coincide verbally with the previous indictment in Amos 2:6, etc, which, however, is more comprehensive. Here only one form of sin is dealt with. And what was the sin that deserved the bad eminence of being thus selected as the chief sign that Israel was ripe and rotten? Precisely the one which gets most indulgence in the Christian Church; namely, eagerness to be rich, and sharp, unkindly dealing. These men, who were only fit to be swept out of the land, were most punctual in their religious duties. They would not on any account do business either on a festival or on Sabbath, but they were very impatient till--shall we say?

Monday morning came--that they might get to their beloved work again.

Their lineal descendants are no strangers on the exchanges, or in the churches of London or New York. They were not only outwardly scrupulous and inwardly weary of religious observances, but when they did get to business,' they gave short measure and took a long price, and knew how to turn the scales always in their own favour. It was the expedient of rude beginners in the sacred art of getting the best of a bargain, to put a false bottom in the ephah, and to stick a piece of lead below the shekel weight, which the purchaser had to make go up in the scale with his silver. There are much neater ways of doing the same thing now; and no doubt some very estimable gentlemen in high repute as Christians, who give respectability to any church or denomination, could have taught these early practitioners a lesson or two.

They were as cruel as they were greedy. They bought their brethren as slaves, and if a poor man had run into their debt for even a pair of shoes, they would sell him up in a very literal sense. Avarice, unbridled by the fear of God, leads by a short cut to harshness and disregard of the claims of others. There are more ways of buying the needy for a pair of shoes than these people practised.

The last touch in the picture is meanness, which turned everything into money. Even what fell through the sieve when wheat was winnowed, which ought to have been given to anybody, was carefully scraped up, and, dirty as it was, sold. Is not nothing for nothing' an approved maxim to-day? Are not people held up as shining lights of commerce, who have the faculty of turning everything into saleable articles? Some serious reflections ought to be driven home to us who live in great commercial communities, and are in manifold ways tempted to learn their ways, and so get a snare unto our souls,' by this gibbeting of tempers and customs, very common among ourselves, as the very head and front of the sin of Israel, which determined its ripeness for destruction.

The catalogue of sins is left incomplete (compare with Amos 2.), as if holy indignation turned for relief to the thought of the certain judgment. That certainly is strongly affirmed by the representation of the oath of Jehovah. He can swear by no other,' therefore He swears by Himself'; and the excellency of Jacob' cannot with propriety mean anything else than Him who is, or ought to be, the sole ground of confidence and occasion of boasting' to the nation (Hos. 5:5). He gives His own being as the guarantee that judgment shall fall. As surely as God is God, injustice and avarice will ruin a nation. We talk now about necessary consequences and natural laws rendering penalties inevitable. The Bible suggests a deeper foundation for their certain incidence--even the very nature of God Himself. As long as He is what He is, covetousness and its child, harshness to the needy, will be sin against Him, and be avenged sooner or later. God has a long and a wide memory, and the sins which He' remembers' are those which He has not forgiven, and will punish.

Amos heaps image on image to deepen the impression of terror and confusion. Everything is turned to its opposite. The solid land reels, rises, and falls, like the Nile in flood (see Revised Version). The sun sets at midday, and noon is darkness. Feasts change to mourning, songs to lamentations. Rich garments are put aside for sackcloth, and flowing locks drop off and leave bald heads. These are evidently all figures vividly piled together to express the same thought. The crash that destroyed their national prosperity and existence would shake the most solid things and darken the brightest. It would come suddenly, as if the sun plunged from the zenith to the west. It would make joy a stranger, and bring grief as bitter as when a father or a mother mourns the death of an only son. Besides all this, something darker beyond is dimly hinted in that awful, vague, final threat, The end thereof as a bitter day.'

Now all these threats were fulfilled in the fall of the kingdom of Israel; but that day of the Lord' was in principle a miniature foreshadowing of the great final judgment. Some of the very features of the description here are repeated with reference to it in the New Testament. We cannot treat such prophecies as this as if they were exhausted by their historical fulfilment. They disclose the eternal course of divine judgment, which is to culminate in a future day of judgment. The oath of God is not yet completely fulfilled. Assuredly as He lives and is God, so surely will modern sinners have to stand their trial; and, as of old, the chase after riches will bring down crashing ruin. We need that vision of judgment as much as Samaria did When Amos saw the basket of ripe fruit, craving, as it were, to be plucked. So do obstinate sinners invite destruction.

The last section specifies one feature of judgment, the deprivation of the despised word of the Lord (Amos 8:11-14). Like Saul, whose piteous wail in the witch's hovel was, God, answereth me no more,' they who paid no heed to the word of the Lord shall one day seek far and wearily for a prophet, and seek in vain. The word rendered wander,' which is used in the other description of people seeking for water in a literal drought (Amos 4:8), means reel,' and gives the picture of men faint and dizzy with thirst, yet staggering on in vain quest for a spring. They seek everywhere, from the Dead Sea on the east to the Mediterranean on the west, and then up to the north, and so round again to the starting-point. Is it because Judah was south that that quarter is not visited? Perhaps, if they had gone where the Temple was, they would have found the stream from under its threshold, which a later prophet saw going forth to heal the marshes and dry places. Why was the search vain? Has not God promised to be found of those that seek, however far they have gone away? The last verse tells why. They still were idolaters, swearing by the sin of Samaria,' which is the calf of Beth-el, and by the other at Dan, and going on idolatrous pilgrimages to Beer-sheba, far away in the south, across the whole kingdom of Judah (Amos 5:5). It was vain to seek for the word of the Lord with such doings and worship.

The truth implied is universal in its application. God's message neglected is withdrawn. Conscience stops if continually unheeded. The Gospel may still sound in a man's ears, but have long ceased to reach farther. There comes a time when men shall wish wasted opportunities back, and find that they can no more return than last summer's heat. There may be a wish for the prophet in time of distress, which means no real desire for God's word, but only for relief from calamity. There may be a sort of seeking for the word, which seeks in the wrong places and in the wrong ways, and without abandoning sins. Such quest is vain. But if, driven by need and sorrow, a poor soul, feeling the thirst after the living God, cries from ever so distant a land of bondage, the cry will be answered. But let us not forget that our Lord has told us to take heed how we hear, on the very ground that to him that hath shall be given; and from him that hath not, even that he hath shall be taken away.'

THE END

Jonah

MHCC: Amo 8:11-14

Here was a token of God's highest displeasure. At any time, and most in a time of trouble, a famine of the word of God is the heaviest judgment. To many this is no affliction, yet some will feel it very much, and will travel far to hear a good sermon; they feel the loss of the mercies others foolishly sin away. But when God visits a backsliding church, their own plans and endeavours to find out a way of salvation, will stand them in no stead. And the most amiable and zealous would perish, for want of the water of life, which Christ only can bestow. Let us value our advantages, seek to profit by them, and fear sinning them away.

Matthew Henry: Amo 8:11-14

In these verses is threatened,

I. A general judgment of spiritual famine coming upon the whole land, a famine of the word of God, the failing of oracles and the scarcity of good preaching. This is spoken of as a thing at some distance: The days come, they will come hereafter, when another kind of darkness shall come upon that land of light. When Amos prophesied, and for a considerable time after, they had great plenty of prophets, abundant opportunities of hearing the word of God, in season and out of season; they had precept upon precept and line upon line; prophecy was their daily bread; and it is probable that they surfeited upon it, as Israel on the manna, and therefore God threatens that hereafter he will deprive them of this privilege. Probably in the land of Israel there were not so many prophets, about the time that their destruction came upon them, as there were in the land of Judah; and when the ten tribes went into captivity they saw not their signs, there were no more any prophets, none to show them how long, Psa 74:9. The Jewish church, after Malachi, had no prophets for many ages; and some think this threatening looks further yet, to the blindness which has in part happened to Israel in the days of the Messiah, and the veil that is on the heart of the unbelieving Jews. They reject the gospel, and the ministers of it that God sends to them, and covet to have prophets of their own, as their fathers had, but they shall have none, the kingdom of God being taken from them and given to another people. Observe here,

1. What the judgment itself is that is threatened. It is a famine, a scarcity, not of bread and water (which are the necessary support of the body, and the want of which is very grievous), but a much sorer judgment than that, even a famine of hearing the words of the Lord. There shall be no congregations for ministers to preach to, nor any ministers to preach, nor any instructions and abilities given to those that do set up for preachers, to fit them for their work. The word of the Lord shall be precious and scarce; there shall be no vision, 1Sa 3:1. They shall have the written word, Bibles to read, but no ministers to explain and apply it to them, the water in the well, but nothing to draw with. It is a gracious promise (Isa 30:20) that though they have a scarcity of bread they shall have plenty of the means of grace. God will give them the bread of adversity and the water of affliction, but their eyes shall see their teachers; and it was a common saying among the Puritans that brown bread and the gospel are good fare. But it is here a threatening that on the contrary they should have plenty enough of bread and water, and yet their teachers should be removed. Now, (1.) This was the departure of a great part of their glory from their land. This made their nation great and high, that to them were committed the oracles of God; but, when these were taken from them, their beauty was stained and their honour laid in the dust. (2.) This was a token of God's highest displeasure against them. Surely he was angry indeed with them when he would no more speak to them as he had done, and had abandoned them to ruin when he would no more afford them the means of bringing them to repentance. (3.) This made all the other calamities that were upon them truly melancholy, that they had no prophets to instruct and comfort them from the word of God, nor to give them any hopeful prospect. We should say at any time, and shall say in a time of trouble, that a famine of the word of God is the sorest famine, the heaviest judgment.

2. What will be the effect of this (Amo 8:12): They shall wander from sea to sea, from the sea of Tiberias to the Great Sea, from one border of the country to another, to see if God will send them prophets, either by sea or land, from other countries; since they have none among themselves, they shall go from the north to the east; when they are disappointed in one place they shall try another, and shall run to and fro, as men at a loss, and in a hot pursuit to seek the word of the Lord, to enquire if there be any prophets, any prophecy, any message from God, but they shall not find it. (1.) Though to many this is no affliction at all, yet some will be very sensible of it as a great grievance, and will gladly travel far to hear a good sermon; but they shall sensibly feel the loss of those mercies which others have foolishly sinned away. (2.) Even those that slighted prophets when they had them shall wish for them as Saul did for Samuel, when they are deprived of them. Many never know the worth of mercies till they feel the want of them. Or it may be meant thus, Though they should thus wander from sea to sea, in quest of the word of God, yet shall they not find it. Note, The means of grace are moveable things; and the candlestick, when we think it stands most firmly, may be removed out of its place (Rev 2:5); and those that now slight the days of the son of man may wish in vain to see them. And in the day of this famine the fair virgins and the young men shall faint for thirst (Amo 8:13); those who, one would think, could well enough have borne the toil, shall sink under it. The Jewish churches, and the masters of their synagogues, some take to be meant by the virgins and the young men; these shall lose the word of the Lord, and the benefit of divine revelation, and shall faint away for want of it, shall lose all their strength and beauty. Those that trust in their own merit and righteousness, and think they have no need of Christ, others take to be meant by the fair virgins and the choice young men; they shall faint for thirst, when those that hunger and thirst after the righteousness of Christ shall be abundantly satisfied and filled.

II. The particular destruction of those that were ringleaders in idolatry, Amo 8:14. Observe, 1. The sin they are charged with: They swear by the sin of Samaria, that is, by the god of Samaria, the idol that was worshipped at Bethel, not far off from Samaria. Thus did they glory in their shame, and swear by them as their god which was their iniquity, thinking that could help them which would certainly ruin them, and giving the highest honour to that which they should have looked upon with the utmost abhorrence and detestation. They say, Thy god, O Dan! liveth; that was the other golden calf, a dumb deal idol, and yet caressed and complimented as if it had been the living and true God. They say, The manner, or way, of Beer-sheba liveth; they swore by the religion of Beer-sheba, the way and manner of worship used there, which they looked upon as sacred, and therefore swore by and appealed to as a judge of controversy. Thus the papists swear by the mass, as the manner of Beer-sheba. 2. The destruction they are threatened with. Those who thus give that honour to idols which is due to God alone will find that the God they affront is thereby made their enemy, so that they shall fall, and the gods they serve cannot stand their friends, so that they shall never rise again. They will find that God is jealous and will resent the indignity done him, and that he will be victorious and it is to no purpose to contend with him.

Keil-Delitzsch: Amo 8:13-14

"In that day will the fair virgins and the young men faint for thirst. Amo 8:14. They who swear by the guilt of Samaria, and say, By the life of thy God, O Dan! and by the life of the way to Beersheba; and will fall, and not rise again." Those who now stand in all the fullest and freshest vigour of life, will succumb to this hunger and thirst. The virgins and young men are individualized, as comprising that portion of the nation which possessed the vigorous fulness of youth. עלף , to be enveloped in night, to sink into a swoon, hithp. to hide one's self, to faint away. הנּשׁבּעים refers to the young men and virgins; and inasmuch as they represent the most vigorous portion of the nation, to the nation as a whole. If the strongest succumb to the thirst, how much more the weak! 'Ashmath Shōm^e rōn , the guilt of Samaria, is the golden calf at Bethel, the principal idol of the kingdom of Israel, which is named after the capital Samaria (compare Deu 9:21, "the sin of Israel"), not the Asherah which was still standing in Samaria in the reign of Jehoahaz (2Ki 13:6); for apart from the question whether it was there in the time of Jeroboam, this is at variance with the second clause, in which the manner of their swearing is given, - namely, by the life of the god at Dan, that is to say, the golden calf that was there; so that the guilt of Samaria can only have been the golden calf at Bethel, the national sanctuary of the ten tribes (cf. Amo 4:4; Amo 5:5). The way to Beersheba is mentioned, instead of the worship, for the sake of which the pilgrimage to Beersheba was made. This worship, again, was not a purely heathen worship, but an idolatrous worship of Jehovah (see Amo 5:5). The fulfilment of these threats commenced with the destruction of the kingdom of Israel, and the carrying away of the ten tribes into exile in Assyria, and continues to this day in the case of that portion of the Israelitish nation which is still looking for the Messiah, the prophet promised by Moses, and looking in vain, because they will not hearken to the preaching of the gospel concerning the Messiah, who appeared as Jesus.

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 8:1-14

1. The basket of summer fruit ch. 8

The vision with which this chapter opens (vv. 1-3) gave rise to several prophetic oracles that follow and expound it (vv. 4-6, 7-10, 11-14).

Constable: Amo 8:11-14

The silence of Yahweh 8:11-14

The few remaining Israelites would be silent as they disposed of the corpses of their fellows (v. 3), but God would also be silent in that day of judgment.

8:11 As part of His judgment, God would withhold His words from His people. This would be like a famine, not of physical food and drink but of spiritual food. God's words provide spiritual nourishment and refreshment, so when they are not available people suffer spiritually (cf. Matt. 4:4).

The Israelites had rejected the Lord's words to them (2:11-12; 7:10-13), so He would not send them to them any longer (cf. 1 Sam. 3:1; 28:6). This is a fearful prospect. If we do not listen to the Word of God, we may not be able to hear the Word of God (cf. Luke 17:22; John 7:34). This does not mean that God would remove all copies of His Word from them but that when they sought a word of help, advice, or comfort from Him they would not get it.

8:12-13 The Israelites would grope all over the land for some word from Yahweh, a word of explanation, forgiveness, or hope, but they would not be able to find one. Even beautiful virgins and strong young men would faint from lack of spiritual refreshment. These types of individuals would have the greatest strength and could look the hardest and longest, but even they would find nothing. Their deaths would also mean the cutting back of the nation since they could not provide children.

8:14 The apostate Israelites who swore in the name of their favorite pagan deities would fall never to rise again because their idols would not uplift them. Amos described the prominent idol in Samaria as Samaria's guilt or shame. One of the idols they worshipped in Samaria was Ashimah (cf. 2 Kings 17:29-30), which Amos apparently alluded to here. From Dan to Beersheba, throughout the whole Promised Land, the Israelites would seek some word from Yahweh, but they would find none to meet their need. In view of other prophecies of Israel's restoration, the prediction that the Israelites would fall and not rise again must have a limited scope. That generation as a whole would not survive the coming judgment, but individuals could repent and escape.

Guzik: Amo 8:1-14

Amos 8 - Like a Basket of Ripe Fruit

A. Rotting and corruption in Israel.

1. (1-3) The basket of summer fruit.

Thus the Lord GOD showed me: behold, a basket of summer fruit. And He said, "Amos, what do you see?" So I said, "A basket of summer fruit." Then the LORD said to me: "The end has come upon My people Israel; I will not pass by them anymore. And the songs of the temple shall be wailing in that day," says the Lord GOD; "Many dead bodies everywhere, they shall be thrown out in silence."

a. A basket of summer fruit: This was fruit that was ripe, and would not keep long. Just as the time is short for summer fruit, so the time is short for Israel.

i. In the original Hebrew, the prophet's point is far more emphatic because he uses a play on words that difficult to communicate in English. "The overt connection between the vision and Israel's fate was in the word-play based on the similar sounds [between summer and end] . . . The point of this vision, then, is the finality of judgment." (Hubbard)

ii. "So when Amos replies to the Lord that he sees a basket of ripe qayis, God replied "Qes!" An end is to come upon Israel." (Boice)

b. The end has come upon My people Israel . . . Many dead bodies everywhere, they shall be thrown out in silence: Ripe fruit is close to being thrown out, and a similar judgment will come upon "rotten" Israel.

2. (4-6) Dishonesty and cheating the poor in Israel.

Hear this, you who swallow up the needy, and make the poor of the land fail, saying: "When will the New Moon be past, that we may sell grain? And the Sabbath, that we may trade wheat? Making the ephah small and the shekel large, falsifying the scales by deceit, that we may buy the poor for silver, and the needy for a pair of sandals; even sell the bad wheat?"

a. Who swallow up the needy, and make the poor of the land fail: Amos returns to his familiar theme of social justice, decrying those in Israel who make their money from the unjust treatment of the poor and vulnerable.

b. When will the New Moon be past, that we may sell grain? Israel kept the New Moon and Sabbath, but only outwardly. Inside, they rejected these special days appointed by God and they couldn't wait until they were over.

c. Making the ephah small and the shekel large: There was chronic corruption and cheating in the business world, and God saw it and was angry. When they sold wheat (sometimes bad wheat), they used a small measure. When they bought or gave change, they used a large measure for the shekel.

i. Cheating and dishonesty in business is not a small sin, nor is it a sin excused of "necessity." God sees it and takes account.

B. How God will judge Israel.

1. (7-8) The certainty of judgment.

The LORD has sworn by the pride of Jacob: "Surely I will never forget any of their works. Shall the land not tremble for this, and everyone mourn who dwells in it? All of it shall swell like the River, heave and subside like the River of Egypt."

a. Surely I will never forget any of their works: This reminds us that time can never erase sin. We often feel that if we or if others forget the sins of our youth, then God must forget about them also, but that is not the case. Only the atoning work of Jesus can cover sin, not time.

i. We can make a contrast between Amos 8:7 and Hebrews 6:10: For God is not unjust to forget your work and labor of love which you have shown toward His name, in that you have ministered to the saints, and do minister. God does not forget the good works of His people, and He does not forget the evil works of those who reject Him.

b. All of it shall swell like the River, heave and subside like the River of Egypt: Amos knew that the Nile River rose and fell regularly. He pictures the land and people of Israel so shaken by judgment that they heave and subside like the rising and receding of the Nile River.

2. (9-10) The extent of judgment.

"And it shall come to pass in that day," says the Lord GOD, "That I will make the sun go down at noon, and I will darken the earth in broad daylight; I will turn your feasts into mourning, and all your songs into lamentation; I will bring sackcloth on every waist, and baldness on every head; I will make it like mourning for an only son, and its end like a bitter day."

a. That I will make the sun go down at noon, and I will darken the earth in broad daylight: Because of the reference to celestial catastrophe, many think Amos is now looking forward to the circumstances surrounding the ultimate day of the LORD.

i. Though, some think Amos is only referring to an eclipse. "Two such eclipses have been calculated to have occurred in Amos' lifetime: one in 784 B.C., the other in 763 B.C." (Hubbard)

b. I will make it like mourning for an only son: Amos tries to capture the depth of the mourning with this metaphor. We also remember the connection to Zechariah 12:10, which describes repentant Israel's humble return to the Messiah in the last days: And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.

3. (11-14) The famine of hearing the Word of God.

"Behold, the days are coming," says the Lord GOD, "That I will send a famine on the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD. They shall wander from sea to sea, and from north to east; they shall run to and fro, seeking the word of the LORD, but shall not find it. In that day the fair virgins and strong young men shall faint from thirst. Those who swear by the sin of Samaria, who say, 'As your god lives, O Dan!' And, 'As the way of Beersheba lives!' They shall fall and never rise again."

a. I will send a famine on the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD: Most people think the worst kind of famine is a famine of bread, but Amos reminds us that the worst kind of famine is a famine . . . of hearing the words of the LORD.

i. Notice carefully the nature of this famine. It is not a lack of God's Word, but a famine . . . of hearing the words of the LORD. "The condition described is that of being deaf to the words of Jehovah, not able to hear them. It is not a case of God withholding His revelation; but of people being in such a state that they do not see it, do not hear the words." (Morgan)

ii. It is true that there may come times where there is a famine of God's Word, either through neglect or unfaithfulness. But that isn't what Amos means here. This is a problem with the hearer, not with the preacher. The preacher may have his own problems and the hearer as well may have his.

iii. 1 Thessalonians 2:13 describes the right way to hear the Word of God: When you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe.

iv. "We may question ourselves, whether we feed enough on God's Word. If we would grow strong, we must feed, not on condiments and sweetmeats, not on tit-bits and scraps, not on versicles and pious sentences; but on the strong meat of the Word, on the doctrines, histories, types of Scripture. Oh for more hunger and thirst for these!" (Meyer)

v. Since it is true that man does not live by bread alone, but by every word that proceeds from the mouth of God (Matthew 4:4), then it is true that a famine of hearing God's Word is ultimately worse than a famine of bread.

b. They shall wander . . . seeking the word of the LORD, but they shall not find it: When we push away God's Word for a long time, we may find ourselves in the place were we shall not find it even if we wanted to.

i. We remember that the ability to hear God's Word and benefit by it is a gift from God, and a gift not to be despised.

ii. Jesus alluded to this principle in the Parable of the Soils and the Sower: Take heed what you hear. With the same measure you use, it will be measured to you; and to you who hear, more will be given. For whoever has, to him more will be given; but whoever does not have, even what he has will be taken away from him. (Mark 4:24-25) When we seek God, it generally becomes easier to find Him. When we push away God, it generally becomes more difficult to hear and receive His Word.

c. Those who swear by the sin of Samaria . . . shall fall and never rise again: God promises that the idolaters of Israel shall face judgment, and lasting judgment.

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

Commentary -- Other

Critics Ask: Amo 8:14

AMOS 8:14 —Does this contradict the Bible’s teaching on the resurrection?

(See comments on Job 7:9 .)   

Introduction / Outline

JFB: Amos (Book Introduction)

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 (Outline)

• 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 8 (Chapter Introduction)

Overview

Amo 8:1, By a basket of summer fruit is shown the approach of Israel’s end; Amo 8:4, Oppression is reproved; Amo 8:11, A famine of the word of God threatened.

Poole: Amos (Book Introduction)

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 8 (Chapter Introduction)

CHAPTER 8

By a basket of summer fruit is showed the near approach of Israel’ s end, Amo 8:1-3 . Their oppression of the poor shall cause their joy to be turned into mourning, Amo 8:4-10 . A famine of God’ s word threatened, Amo 8:11-14 .

MHCC: Amos (Book Introduction)

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 8 (Chapter Introduction)

(Amo 8:1-3) The near approach of the ruin of Israel.

(Amo 8:4-10) Oppression reproved.

(Amo 8:11-14) A famine of the word of God.

Matthew Henry: Amos (Book Introduction)

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 8 (Chapter Introduction)

Sinful times are here attended with sorrowful times, so necessary is the connexion between them; it is threatened here again and again that the laughter shall be turned into mourning. I. By the vision of " basket of summer-fruit" is signified the hastening on of the ruin threatened (Amo 8:1-3) and that shall change their note. II. Oppressors are here called to an account for their abusing the poor; and their destruction is foretold, which will set them a mourning (Amo 8:4-10). III. A famine of the word of God is here made the punishment of a people that go a whoring after other gods (Amo 8:11-14); yet for this, which is the most mournful judgment of all, they are not here brought in mourning.

Constable: Amos (Book Introduction)

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 (Outline)

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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Copyright 2003 by Thomas L. Constable

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Haydock: Amos (Book Introduction)

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 (Book Introduction)

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 8 (Chapter Introduction)

INTRODUCTION TO AMOS 8

In this chapter a fourth vision is delivered, the vision of a "basket of summer fruit"; signifying the destruction of the ten tribes, for which they were ripe, and which would quickly come upon them, Amo 8:1; the rich are reproved for their oppression of the poor, their covetousness and earthly mindedness, Amo 8:4; for which they are threatened with entire ruin, sudden calamities, and very mournful times, instead of light, joy, and gladness, Amo 8:7; and particularly with a famine of hearing the word of God, Amo 8:11; the consequence of which would be, a fainting of the young men and virgins for thirst, and the utter and irrecoverable ruin of all idolaters, Amo 8:13.