Text -- Amos 2:12 (NET)

2:12 “But you made the Nazirites drink wine; you commanded the prophets, ‘Do not prophesy!’

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Amo 2:12

Importuned them to drink wine, to violate their vow, and contemn God's law.

JFB: Amo 2:12

Ye so despised these My favors, as to tempt the Nazarite to break his vow; and forbade the prophets prophesying (Isa 30:10). So Amaziah forbade Amos (Amo 7:12-14).

Clarke: Amo 2:12

But ye gave the Nazarites wine - This was expressly forbidden in the laws of their institution. See Num 6:1-3

Clarke: Amo 2:12

Prophesy not - They would not worship God, and they would not hear the voice of his prophets.

Calvin: Amo 2:12

But it now follows, Ye have to the Nazarites quaffed wine, and on the Prophets ye have laid a command, that they should not prophesy God complains here that the service which he had instituted had been violated by the people. It seems indeed a light offense, that wine had been given to the Nazarites; for the kingdom of God, we know, is not meat and drink, (1Co 8:8) though this saying of Paul was not yet made known, it was yet true in all ages. It was then lawful for the Nazarites to drink wine, provided they used moderation. To this the simple answer is that it was lawful to drink wine, for they of their own accord undertook to abstain from it. In similar manner God forbade the priests to drink wine or strong drink whenever they entered the temple. God indeed did not wish to be served with this kind of ceremony; but his intention was to show, by such a rite, that a greater temperance is required in priests than in the people in general. His purpose then to withdraw them from the common mode of living, when they entered the temple; for they were as mediators between God and his people: they ought then to have consecrated themselves in a special manner. We now see that the priests were reminded by this external symbol, that greater holiness was required in them than in the people. The same thing must be also said of the Nazarites. The Nazarites might drink wine; but during the time they consecrated themselves to God, they were not allowed to drink wine, that they might thereby acknowledge that they were in a manner separated from the common habits of men, and were come nearer to God. We now understand why it was not lawful for the Nazarites to drink wine.

But it is frivolous for the Papists to pretend this example, and to introduce it in defense of their superstitions, and of their foolish and rash vows, which they undertake without any regard to God: for God expressly sanctioned and confirmed whatever the Nazarites did under the law. Let the Papists show a proof for their monastic vows, and foolish rites, by which they now trifle with God. We also know that there is a great difference between the Nazarites and the Papal monks; for the monks vow perpetual celibacy; others vow abstinence from flesh during life; and these things are done foolishly and rashly. They indeed think that the worship of God consists in these trifles. They promise what is not in their own power; for they renounce marriage, when they know not whether they are endued with the gift of chastity. And to abstain from flesh all their life is more foolish still, because they make this to be a part of God’s service. I do, at the same time, wonder that they bring forward this example, since there are none so holy under the Papacy as to abstain from wine. As for the Carthusians and other monks of the holier sort, they seem determined to take revenge on abstinence from flesh, for they choose the sweetest and the liveliest wine; as though they intended to get a compensation for the loss and deprivation they undergo, when they pledge to God their abstinence from flesh, by reserving the best wine for themselves. These things are extremely ludicrous. Besides it is a sufficient reply if we adduce what I have already said, that the Nazarites did nothing under the law but what God in his word approved and sanctioned.

Since God then so sharply and severely reproved the Israelites for giving wine to the Nazarites, what must be expected now, when we transgress the chief commandments of God, when we corrupt his whole spiritual worship? It seemed apparently but a venial sin, so to speak, in the Nazarites to drink wine. Had they become wanton or robbed, or had they done wrong to their brethren, or committed forgery, the charge against them would have doubtless been much more atrocious. Yet the Prophet does not now abstain from bitterly complaining that they drank wine. Then, since God would have us to worship him in a spiritual manner, a much heavier charge lies against us, if we violate his spiritual worship. As, for instance, if we now pollute the sacraments, if we corrupt the purity of divine worship, if we treat his word with scorn, yea, if we transgress as to these main points of religion, much less is our excuse. Let us then remember that the Prophet here reproves the Israelites for giving wine to the Nazarites.

He then adds, that they commanded the Prophets not to prophesy. It is certain that the Prophets were not forbidden to speak, at least expressly forbidden: but when the liberty of teaching faithfully as they ought to do is taken away from God’s servants, and a command to this effect is given them, it is the same thing as to reject wholly their doctrine. The Israelites wished Prophets to be among them; and yet they could not endure their plain reproofs. But when they had polluted the worship of God, when their whole conduct became dissolute, the Prophets sharply inveighed against them: this freedom could not be endured by the Israelites; they wished to be spared and flattered. What then the Prophet now lays to their charge is that they forbade God’s servants to declare the word freely and honestly as God had commanded them. Hence he says, On the Prophets they have laid a charge, that they should not prophesy.

This evil reigns in the world at this day. It would indeed be an execrable audacity wholly to reject the Lord’s word; this is what even ungodly men dare not openly to do: but they wish at the same time some middle course to be adopted, that God might not fully exercise authority over them. They then would gladly put restraint on the Holy Spirit, so as not to allow him to speak but within certain limitations: “See, we willingly allow thee some things, but this we cannot bear: so much asperity is extremely odious.” And under the Papacy at this day the liberty of prophesying is wholly suppressed: and among us how many there are who wish to impose laws on God’s servants beyond which they are not to pass? But we see what the Prophet says here, — that the word of God is repudiated when the freedom of teaching is restrained, and men wish to be flattered, and desire their sins to be covered, and cannot bear free admonitions.

Let us also notice the word command, which the Prophet uses. צוה , tsue, means to order, to command, or to determine, in an authoritative manner. The Prophet then does not expostulate with them, because there were many who clamored, who murmured against the Prophets, as it is always the case; but he rather condemns the audacity of the chief men for daring to consult how they might silence the Prophets, and not allow them the free liberty of teaching, as we find it to be done even now. For not only in taverns and lurking-places do the ungodly clamor when their sins are severely reproved, but they also go forth publicly and complain that too much liberty is allowed the ministers of the word, and that some course ought to be adopted to make them speak more moderately. It is then this sacrilege that the Prophet now rebukes, when he says, that the ungodly commanded the Prophets, that they should not prophecy, as though they made a law, as though they wished to proclaim a decree, that the Prophets should not speak so boldly and so freely. It now follows —

Defender: Amo 2:12

The Nazarites were dedicated to lives of abstinence from wine and strong drink (Num 6:1-8), and the prophets were called and trained to prophesy God's Word. It is doubly sinful not only to disobey God but also to induce or compel others to do so."

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Amo 2:12

But ye gave the Nazarites wine to drink - Literally, "and,"(this, on their part, was the consequence of what God did for them) "ye caused the Nazarites to drink wine."God appointed; Israel strove to undo His appointment. God "raised up Nazarites,"as a testimony to them; they sought to make His servants break their vow, in order to rid themselves of that testimony. Their pains to destroy it, is a strong proof of its power. The world is mad against true religion, because it feels itself condemned by it. People set themselves against religion and the religious, the Church or the priesthood, only when and because they feel their power on God’ s side against them. What people despise, they do not oppose. "They kill us, they do not despise us,"were true words of a French priest, as to the "reign of reason"in the first French revolution. If the people in power had not respected the Nazarites, or felt that the people respected them, they would not have attempted to corrupt or to force them to break their vow. The word, "cause"them "to drink,"does not express whether they used constraint or seduction. Israel’ s consciences supplied it. Yet since they "persecuted the prophets"and put them to death, it seems likely that Amos means that they used violence, either by forcing the wine into their mouths, as the swine-flesh was forced into the mouth of Eleazar (2 Macc. 6:18), and, in the Decian persecution an infant was made to eat of the idol oblation , or by threat of death.

And commanded the prophets, saying, Prophesy not - God had commanded the prophets to prophesy. Israel issued and laid upon them his commands against the commands of God. The more God reveals His Will, the directer and more determinate the opposition of those who will not yield. God’ s perseverance in trying to win them irritates them; they oppose grace, and are angered at not being let alone. This large statement of Amos means much more than the prohibition of Amaziah to himself Amo 7:13. Jeroboam I was prevented only by miracle 1Ki 13:4 from seizing the prophet who denounced the altar at Bethel. Ahab, during the famine foretold by Elijah, sought him everywhere to destroy him 1Ki 18:10-12, and Jezebel, after the miracle at Carmel and the death of her prophets, swore by her gods to do so 1Ki 19:2-3. Ahab’ s last act was to imprison Micaiah 1Ki 22:26-27, the son of Imlath, for prophesying his death, when adjured by himself to speak truly.

Ahaziah, his son, undeterred by the fire from heaven which destroyed two captains, each with his fifty, sent yet a 3d to take Elijah, when he prophesied that the king would not recover from his sickness 2Ki 1:9-13. Jehoram, his second son, swore by God to destroy Elisha, 2Ki 6:31, laying the evils of the siege to the prophet, as the Romans did the evils of their decaying empire to the Christian. Micah and Isaiah, a little later, speak of such opposition, in Judah, as habitual Mic 2:6; Isa 30:10-11; much more in Israel, where the opposition to God’ s law was more fundamental, and where God’ s prophet’ s had been all but exterminated. Even Asa, in his degenerate days, imprisoned Hanani for prophesying that he would "have wars"2Ch 16:7, 2Ch 16:10; Joash killed Zechariah son of Jehoiada 2Ch 24:20-21; Amaziah silenced the prophet who rebuked him, "Art thou made of the king’ s council? forbear. Why shouldest thou be smitten?"2Ch 25:15-16.

Jehoiakim sent even into Egypt to fetch Uriah and killed him Jer 26:20-23. Jeremiah’ s life was one continuous encounter with false accusations Jer 20:10; Jer 37:13; Jer 38:4, contradictions by false prophets (Jer 23:17 ff; Jer 27:9-10, Jer 27:14-16; Jer. 28; Jer. 29), hatred Jer 15:10, mockery Jer 17:15; Jer 20:7-8; Jer 23:33, persecution Jer 17:18, imprisonment Jer 20:2; Jer 32:3; Jer 33:1; Jer 37:15-21; Jer 38:6-13, attempts to destroy him (Jer 11:18-21; Jer 18:18, Jer 18:20-23; Jer 26:8 ff; Jer 36:26). The complaint was, as here, "wherefore dost thou prophesy?"Jer 32:3. What, when our Lord gives it as the characteristic of Jerusalem , that she was "the slayer of the prophets, the stoner of those sent unto her?"They would not have slain the prophets, if they could have silenced them.

People are loath to go to extremities with God; they will make an armistice with Him; their awe of holiness makes them inwardly shrink from laying hands on it. Like the wolf in the fable, they must have a plea against it; and that plea against those who have the truth is obstinacy . If the Christians would have abstained from converting the world, they would not have been persecuted. The Chief-priests at first sought simply to silence the Apostles Act 4:18, Act 4:21; then they enforced their command with scourges Act 5:40; then persecuted them and the Christians to death Act 7:57-59; Act 8:1-4; Act 9:1-2; Act 12:1-3; Act 22:4-5. Direct contumacy to God’ s known voice and silencing His messenger, is a last stage of obduracy and malice, which leaves God no further avenue to the soul or the people. His means of grace are exhausted when the soul or people not only deaden His voice within, but obstruct it without. One who, through vehemence of his passions, refuses to hear, is within the reach of the grace of God, afterward. He who stifles God’ s word to others has mostly hardened his heart deliberately and maliciously in unlove to man, as well as contempt of God. Hence, God speaks, as though this brought the day of grace to a close.

Poole: Amo 2:12

But ye for whose benefit both Nazarites and prophets were raised, you who should have heard their word, and imitated their example,

gave the Nazarites wine importuned, urged, or it may be (as is the custom of excessive drinkers) forced them to drink wine, to violate their vow, and contemn God’ s law too, Num 6:3,4 .

Commanded: by this passage it appears that they were men in authority who did this; it is not probable that mean persons who had no authority would enjoin silence on the prophets, Isa 30:10 Amo 7:13 Mic 2:6 . It is evident Amaziah was chief priest in Beth-el, and by virtue of his jurisdiction there silenceth the prophet.

The prophets the true, faithful, and plain-dealing prophets, who rebuked their sins, required them to repent, and threatened judgments if they did not repent.

Saying, Prophesy not: see Isa 30:10 Amo 7:13 Mic 2:6,11 ;

Gill: Amo 2:12

But ye gave the Nazarites wine to drink,.... Contrary to their vow and calling, and in contempt of it, and to make them like themselves; they either persuaded them, or forced them to it:

and commanded the prophets, saying, prophesy not; hard and heavy things, judgments and denunciations of vengeance, only smooth things; by this authoritative language it appears that this is said of the rulers and governors of the people, as king, princes, and priests; see Amo 7:12.

Commentary -- Verse Notes / Footnotes

NET Notes: Amo 2:12

¹ sn Nazirites were strictly forbidden to drink wine (Num 6:2-3).

Commentary -- Verse Range Notes

TSK Synopsis: Amo 2:1-16

1 God's judgments upon Moab,

4 upon Judah,

6 and upon Israel.

9 God complains of their ingratitude.

MHCC: Amo 2:9-16

We need often to be reminded of the mercies we have received; which add much to the evil of the sins we have committed. They had helps for their souls, which taught them how to make good use of their earthly enjoyments, and were therefore more valuable. Faithful ministers are great blessings to any people; but it is God that raises them up to be so. Sinners' own consciences will witness that he has not been wanting to them in the means of grace. They did what they could to lead believers aside. Satan and his agents are busy to corrupt the minds of young people who look heavenward; they overcome many by drawing them to the love of mirth and pleasure, and into drinking company. Multitudes of young men who bade fair as professors of religion, have erred through strong drink, and have been undone for ever. The Lord complains of sin, especially the sins of his professing people, as a burden to him. And though his long-suffering be tired, his power is not, and so the sinner will find to his cost. When men reject God's word, adding obstinacy to sin, and this becomes the general character of a people, they will be given up to misery, notwithstanding all their boasted power and resources. May we then humble ourselves before the Lord, for all our ingratitude and unfaithfulness.

Matthew Henry: Amo 2:9-16

Here, I. God puts his people Israel in mind of the great things he has done for them, in putting them into possession of the land of Canaan, the greatest part of which these ten tribes now enjoyed, Amo 2:9, Amo 2:10. Note, We need often to be reminded of the mercies we have received, which are the heaviest aggravations of the sins we have committed. God gives liberally, and upbraids us not with our meanness and unworthiness, and the disproportion between his gifts and our merits; but he justly upbraids us with our ingratitude, and ill requital of his favours, and tells us what he has done for us, to shame us for not rendering again according to the benefit done to us. " Son, remember; Israel, remember, 1. That God brought thee out of a house of bondage, rescued thee out of the land of Egypt, where thou wouldst otherwise have perished in slavery."2. That he led thee forty years through a desert land, and fed thee in a wilderness, where thou wouldst otherwise have perished with hunger. Mercies to our ancestors were mercies to us, for, if they had been cut off, we should not have been. 3. That he made room for them in Canaan, by extirpating the natives by a series of wonders little inferior to those by which they were redeemed out of Egypt: I destroyed the Amorite before them, here put for all the devoted nations. Observe the magnificence of the enemies that stood in their way, which is taken notice of, that God may be the more magnified in the subduing of them. They were of great stature ( whose height was like the height of the cedars ) and the people of Israel were as shrubs to them; and they were also of great strength, not only tall, but well-set: He was strong as the oaks. Their kingdom was eminent among the nations, and over-topped all its neighbours. The supports and defences of it seemed impregnable; it was as fine as the stately cedar; it was as firm as the sturdy oak; yet, when God had a vine to plant there (Psa 80:8, Psa 80:9), this Amorite was not only cut down, but plucked up: I destroyed his fruit from above and his roots from beneath, so that the Amorites were no more a nation, nor ever read of any more. Thus highly did God value Israel. He gave men for them and people for their life, Isa 43:4. How ungrateful then were those who put such contempt upon him! 4. That he made them possess the land of the Amorite, not only put it into their hands, so that they became masters of it jure belli - by right of conquest, but gave them a better title to it, so that it became theirs by promise.

II. He likewise upbraids them with the spiritual privileges and advantages they enjoyed as a holy nation, Amo 2:11. They had helps for their souls, which taught them how to make good use of their temporal enjoyments and were therefore more valuable. It is true the ten tribes had not God's temple, altar, and priesthood, and it was their own fault that they deserted them, and for that they might justly have been left in utter darkness; but God left not himself without witness, nor them without guides to show them the way. 1. They had prophets that were powerful instructors in piety, divinely inspired, and commissioned to make known the mind of God to them, to show them what is pleasing to God and what displeasing, to reprove them for their faults and warn them of their dangers, to direct them in their difficulties and comfort them in their troubles. God raised them up prophets, animated them for that work and employed them in it. He raised them up of their sons, from among themselves, as Moses and Christ were raised up from among their brethren, Deu 18:15. It was an honour put upon their nation, and upon their families, that they had children of their own to be God's messengers to them, of their own language, not strangers sent from another country, whom they might suspect to be prejudiced against them and their land, but those who, they knew, wished well to them. Note, Faithful ministers are great blessings to any people, and it is God that raises them up to be so, that they may justly be reckoned an honour to the families they are of. 2. They had Nazarites that were bright examples of piety: I raised up of your young men for Nazarites, men that bound themselves by a vow to God and his service, and, in pursuance of that, denied themselves many of the lawful delights of sense, as drinking wine and eating grapes. There were some of their young men that were in their prime for the enjoyment of the pleasures of this life and yet voluntarily abridged themselves of them; these God raised up by the power of his grace, to be monuments of his grace, to his glory, and to be his witnesses against the impieties of that degenerate age. Note, It is as great a blessing to any place to have eminent good Christians in it as to have eminent good ministers in it; for so they have examples to their rules. We must acknowledge that it bodes well to any people when God raises up numbers of hopeful young people among them, when he makes their young men Nazarites, devout, and conscientious, and mortified to the pleasures of sense; and those that are such Nazarites are purer than snow, whiter than milk; they are indeed the polite young men, for their polishing is of sapphires, Lam 4:7. Those that have such men, such young men, among them, have therein such an advantage, both for direction and encouragement, to be religious, as they will be called to an account for another day if they do not improve. Israel is here reckoned with, not only for the prophets, but for the Nazarites, raised up among them. Concerning the truth of this, he appeals to themselves: " Is it not even thus, O you children of Israel? Can you deny it? Have not you yourselves been sensible of the advantage you had by the prophets and Nazarites raised up among you?"Note, Sinners' own consciences will be witnesses for God that he has not been wanting to them in the means of grace, so that, if they perish, it is because they have been wanting to themselves in not improving those means. The men of Judah shall themselves judge between God and his vineyard, whether he could have done more for it, Isa 5:3, Isa 5:4.

III. He charges them with the abuse of the means of grace they enjoyed, and the opposition they gave to God's designs in affording them those means, Amo 2:12. They were so far from walking in the light that they rebelled against it, and did what they could to extinguish it, that it might not shine in their faces, to their conviction. 1. They did what they could to debauch good people, to draw them off from their seriousness in devotion and their strictness in conversation: You gave the Nazarites wine to drink, contrary to their vow, that, having broken it in that instance, they might not pretend to keep it in any other. Some they surprised, or allured into it, and with their much fair speech caused them to yield; others they forced and frightened into it, reproached and threatened them if they were more precise than their neighbours; and, by drawing them in to drink wine, they spoiled them for Nazarites. Note, Satan and his agents are very busy to corrupt the minds of young people that look heavenward; and many that we thought would have been Nazarites they have overcome by giving them wine to drink, by drawing them in to the love of mirth and pleasure, and drinking company. Multitudes of young men that bade fair for eminent professors of religion have erred through wine, and been undone for ever. And how do the factors for hell triumph in the debauching of a Nazarite! 2. They did what they could to silence good ministers, and to stop their mouths: " You commanded the prophets, saying, Prophesy not, and threatened them if they did prophesy (Amo 7:12), as if God's messengers were bound to observe your orders, and might not deliver their errand unless you gave them leave, and so you not only received the grace of God, in raising up those prophets, in vain, but put the highest affront imaginable upon that God in whose name the prophets spoke."Note, Those have a great deal to answer for that cannot bear faithful preaching, and those much more that suppress it.

IV. He complains of the wrong they did him by their sins (Amo 2:13): " I am pressed under you, I am straitened by you, and can no longer bear it, and therefore I will ease myself of my adversaries, Isa 1:24. I am pressed under you and the load of your sins as a cart is pressed that is full of sheaves, is loaded with corn, in the midst of the joy of harvest, as long as any will lie on."Note, The great God complains of sin, especially the sins of his professing people, as a burden to him. He is grieved with this generation (Psa 95:10), is broken with their whorish heart (Eze 6:9), a consideration which, if it make not the sinner's repentance very deep, will make his ruin very great. The great God that upholds the world, and never complains that his is pressed under the weight of it (he fainteth not, neither is weary ), yet complains of the sins of Israel, yea, and of their hypocritical services too, that he is weary of bearing them, Isa 1:14. No wonder the creature groans being burdened (Rom 8:22), when the Creator says, I am pressed under them.

V. He threatens them with unavoidable ruin. And so some read, Amo 2:13, " Behold I will press, or straiten, your place, as a cart full of sheaves presses; they shall be loaded with judgments till they shall sink under them, and shall make a noise, as a cart overloaded does."Those that will not submit to the convictions of the word, that will neither be won by that nor by the conversation of those about them, shall be made to sink under the weight of God's judgments. If God load us daily with his benefits, and we, notwithstanding that, load him with our sins, how can we expect any other than that he should load us with his judgments? And it is here threatened in the last three verses that, when God comes forth to contend with this provoking people, they shall not be able to stand before him, to flee from him, nor to make their part good with him; for when God judges he will overcome. Though his patience be tired out, his power is not, and so the sinner shall find, to his cost. When the Assyrian army comes to lay the country waste by sword and captivity none shall escape, but every one shall have his share in the common desolation. 1. It will be in vain to think of fleeing from the enemy that comes armed with a commission to make all desolate: The flight shall perish from the swift; those that have been famed for happy escapes and happy retreats shall now find their arts fail them; they shall have no time to flee, or shall find no way to take, or they shall have no strength or spirit to attempt it; they shall be at their wits' end, and then they are soon at their flight's end. Are they, as Asahel, as swift of foot as a wild roe? (2Sa 2:18), yet, like him, they shall run the faster upon their own destruction: He that is swift of foot shall not deliver himself, Amo 2:15. Or do they say (as those, Isa 30:16), We will flee upon horses, and we will ride upon the swift? Yet they shall be overtaken: Neither shall he that rides the horse deliver himself from his pursuers. A horse is a vain thing for safety. 2. It will be in vain to think of fighting it out. God is at war with them; and are they stronger than he? Is there any military force that can pretend to be a match for Omnipotence? No: The strong shall not strengthen his force. He that has a habit of strength shall not be able to exert it when he has occasion for it. And the mighty, whose should protect and deliver others, shall not be able to deliver himself, to deliver his soul (so the word is), shall not save his life. Let not the strong man then glory in his strength, nor trust in it, but strengthen himself in the Lord his God, for in him is everlasting strength. And, as the bodily strength shall fail, so shall the weapons of war. The armour as well as the arm shall become insufficient: Neither shall he stand that handles the bow, though he stand at a distance, but shall betake himself to flight, and not trust to his own bow to save him. Though the arm be ever so strong, and the armour ever so well fixed, neither will avail when the spirit fails (Amo 2:16): He that is courageous among the mighty, that used to look danger in the face, and not be dismayed at it, shall flee away naked in that day, not only disarmed, having thrown away his weapons both offensive and defensive, but plundered of his treasure, which he thought to carry away with him, and he shall think it as much as he could expect that he has his life for a prey. Thus when God pleases he takes away the heart of the chief of the people of the earth, and causes those who used to boast of their courage, and their daring enterprises in the field, to wander and sneak in a wilderness where there is no way, Job 12:24.

Keil-Delitzsch: Amo 2:11-12

But Jehovah had not only put Israel into possession of Canaan; He had also continually manifested Himself to it as the founder and promoter of its spiritual prosperity. Amo 2:11. "And I raised up some of your sons as prophets, and some of your young men as dedicated ones (Naziraeans). Ah, is it not so, ye sons of Israel? is the saying of Jehovah. Amo 2:12. But ye made the dedicated drink wine, and ye commanded the prophets, saying, Ye shall not prophesy." The institution of prophecy and the law of the Nazarite were gifts of grace, in which Israel had an advantage over every other nation, and by which it was distinguished above the heathen as the nation of God and the medium of salvation. Amos simply reminds the people of these, and not of earthly blessings, which the heathen also enjoyed, since the former alone were real pledges of the covenant of grace made by Jehovah with Israel; and it was in the contempt and abuse of these gifts of grace that the ingratitude of the nation was displayed in the most glaring light. The Nazarites are placed by the side of the prophets, who proclaimed to the nation the counsel and will of the Lord, because, although as a rule the condition of a Nazarite was merely the consequence of his own free will and the fulfilment of a particular vow, it was nevertheless so far a gift of grace from the Lord, that the resolution to perform such a vow proceeded from the inward impulse of the Spirit of God, and the performance itself was rendered possible through the power of this Spirit alone. (For a general discussion of the law of the Nazarite, see the commentary on Num 6:2-12, and my biblical Antiquities , §67.) The raising up of Nazarites was not only intended to set before the eyes of the people the object of their divine calling, or their appointment to be a holy nation of God, but also to show them how the Lord bestowed the power to carry out this object. But instead of suffering themselves to be spurred on by these types to strive earnestly after sanctification of life, they tempted the Nazarites to break their vow by drinking wine, from which they were commanded to abstain, as being irreconcilable with the seriousness of their sanctification (see my Bibl. Ant. §67); and the prophets they prohibited from prophesying, because the word of God was burdensome to them (cf. Amo 7:10.; Mic 2:6).

Constable: Amo 1:3--7:1

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

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

Constable: Amo 1:3--3:1

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

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

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

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

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

Constable: Amo 2:6-16

8. An oracle against Israel 2:6-16

The greater length of this oracle as well as its last position in the group of oracles points to its preeminent importance. Verse 10, by using the second person rather than the third, suggests that all these oracles were originally spoken to Israel.

There are four sections to this oracle: Israel's recent sins, God's past gracious activity on Israel's behalf, Israel's response, and Israel's punishment.

Constable: Amo 2:9-12

God's past grace 2:9-12

In this section Amos reminded the Israelites of Yahweh's past blessings on them. This made the heinousness of their sins even clearer. Israel's treatment of the poor had been destructive, but Yahweh's treatment of the poor Israelites had been constructive. The other nations that God pronounced judgment against in the previous oracles had not enjoyed these special blessings.

2:9 The Israelites had committed the previous breaches of covenant in spite of God's having driven the giant Amorites out of the Promised Land for them (cf. Num. 13:22-33). These enemies had been as strong and tall as cedar or oak trees (cf. Num. 13:28-33; Deut. 1:26-28), but the Lord destroyed them completely, from fruit above to root below.

"Destruction of his fruit' left no possibility of future life from seed. Destruction of roots' left no possibility of future life from the tree. God is able to deal decisively with the enemies of his people."³¹

Here the Amorites, the most formidable of the Canaanites, represent all the Canaanites, by metonymy (cf. Gen. 15:16). The defeat of these giants demonstrated Yahweh's superior power as well as His love for His people. By implication, if God drove the Amorites out of the land, He might also drive the Israelites out.

2:10 Going back even further in their history, Yahweh reminded His people that He had redeemed them from slavery in Egypt and had led them safely through the wilderness for 40 years. He had preserved them so they could take possession of the Promised Land, the land of the Amorites. By shifting to the second person, Amos strengthened the force of God's appeal.

2:11 In the land, God had raised up prophets and godly Nazirites from among the Israelites' sons. Prophets relayed God's messages to them, and Nazirites were examples of ordinary citizens who dedicated themselves completely to the Lord. These individuals were blessings to the nation because by their words and deeds they encouraged the people to follow the Lord faithfully. Yahweh asked rhetorically if this was not indeed what He had done.

The order of these blessings is not chronological. Evidently Amos arranged them in this order to highlight the Exodus, the central of the three blessings mentioned and the single most important event in Israel's history.

Constable: Amo 2:12

Israel's response to God's grace 2:12

Even though God gave His people prophets and Nazirites, the Israelites had encouraged the Nazirites to compromise their dedication to Yahweh and the prophets to stop prophesying. These were the sixth and seventh sins of the Israelites that Amos enumerated. The people were uncommitted to God and unwilling to hear and obey His Word.

Guzik: Amo 2:1-16

Amos 2 - Judgment on God's People

A. Judgment on Moab and Judah.

1. (1-3) The word of the LORD against Moab.

Thus says the LORD: "For three transgressions of Moab, and for four, I will not turn away its punishment, because he burned the bones of the king of Edom to lime. But I will send a fire upon Moab, and it shall devour the palaces of Kerioth; Moab shall die with tumult, with shouting and trumpet sound. And I will cut off the judge from its midst, and slay all its princes with him," says the LORD.

a. Because he burned the bones of the king of Edom to lime: Moab was a southern neighbor to Judah, and the last of the six judgments Amos pronounces against the Gentile nations in this section. God promises judgment against Moab because of their cruelty to Edom and her king.

i. We could say that Moab sinned against the past by desecrating the remains of an Edomite hero.

2. (4-5) The word of the LORD against Judah.

Thus says the LORD: "For three transgressions of Judah, and for four, I will not turn away its punishment, because they have despised the law of the LORD, and have not kept His commandments. Their lies lead them astray, lies which their fathers followed. But I will send a fire upon Judah, and it shall devour the palaces of Jerusalem."

a. For three transgressions of Judah, and for four, I will not turn away its punishment: It hurts to see the same judgment formula applied against Judah - the people of God - as was applied against the previous six Gentile nations. It shows that Judah piled "sin upon sin upon sin" just like the other nations.

i. We find it easy - and comfortable - to expose and rebuke the sins of those who aren't the followers of God. That is what Amos did with the first six pronouncements of judgment, but just as Amos went on to look at sin among God's people, we should do the same.

b. Because they have despised the law of the LORD: Judah's sin was that they despised and disobeyed the law of the LORD. This is a higher accountability than God required of any of the six Gentile nations previously mentioned in Amos. God blessed His people with His law and commandments, but He expected them to honor and obey His word.

c. Their lies lead them astray: Since the word of God brings us truth, when we despise and disobey God's word we naturally embrace and follow lies. You can't reject the truth without grabbing hold of a lie.

d. I will send a fire upon Judah, and it shall devour the palaces of Jerusalem: Because Judah sinned like the other nations, they will be judged as the other nations, with fire against them and their palaces (Amos 1:4, 1:7, 1:10, 1:12, 1:14, 2:2).

i. The repeated use of fire to express judgment is continued in the New Testament. Without doubt, Amos meant material fire coming against material walls and palaces, but the Bible also uses fire in a spiritual way, to describe the purifying work of God in the believer. The Bible says that God will test the works of each believer with fire, to burn away what is unworthy (1 Corinthians 3:13-15). The Bible says believers will be tested by fire (1 Peter 1:6-7).

ii. When we think of God's purifying fire, we should think the way Peter expressed in 1 Peter 4:17: For the time has come for judgment to begin at the house of God. We should invite God to burn down whatever "walls" or "palaces" we build against Him, so His work can continue in us and through us without hindrance.

B. Judgment on Israel.

1. (6-8) The sins of Israel.

Thus says the LORD: "For three transgressions of Israel, and for four, I will not turn away its punishment, because they sell the righteous for silver, and the poor for a pair of sandals. They pant after the dust of the earth which is on the head of the poor, and pervert the way of the humble. A man and his father go in to the same girl, to defile My holy name. They lie down by every altar on clothes taken in pledge, and drink the wine of the condemned in the house of their god."

a. For three transgressions of Israel, and for four, I will not turn away its punishment: The pattern continues. Israel has piled sin upon sin upon sin, just as the previous seven nations.

b. Because they sell the righteous for silver, and the poor for a pair of sandals: Amos saw the injustice of rich against the poor, and how the rich took cruel advantage against the poor.

c. A man and his father go in to the same girl: Amos saw the sexual immorality and perversion of his day, and how standards once accepted were now disregarded.

i. This probably speaks of father and son using the same ritual, idolatrous prostitute. "They were licentious to the uttermost abomination; for in their idol feasts, where young women prostituted themselves publicly in honor of Astarte, the father and son entered into impure connections with the same female."

d. They lie down by every altar on clothes taken in pledge: Amos saw the idolatry of his day, and how people worshipped idols even as they cruelly oppressed the poor. Exodus 22:26-27 commanded, If you ever take your neighbor's garment as a pledge, you shall return it to him before the sun goes down. For that is his only covering, it is his garment for his skin. What will he sleep in? And it will be that when he cries to Me, I will hear, for I am gracious. The prophecy of Amos shows that God has heard the cry of the oppressed in Israel and will bring judgment against Israel.

e. In combination, the whole picture is almost overwhelming. Amos pictures a man committing sexual immorality with a temple prostitute - the same girl his son visited the day before - keeping warm with a garment extorted from the poor, toasting his success with wine bought with money dishonestly gained.

2. (9-12) The goodness of God to Israel and how they despised it.

"Yet it was I who destroyed the Amorite before them, whose height was like the height of the cedars, and he was as strong as the oaks; yet I destroyed his fruit above and his roots beneath. Also it was I who brought you up from the land of Egypt, and led you forty years through the wilderness, to possess the land of the Amorite. I raised up some of your sons as prophets, and some of your young men as Nazirites. Is it not so, O you children of Israel?" says the LORD. "But you gave the Nazirites wine to drink, and commanded the prophets saying, 'Do not prophesy!'"

a. It was I who destroyed the Amorite before them: God reminds Israel of His past power and faithfulness to them. When they first came into the Promised Land, they were afraid of the mighty nations like the Amorites. Yet God conquered them. How could they reject and despise a God who has done so much for them?

i. This principle - a walk with God based in gratitude for what He did for us - is important for the Christian, and shows why the believer must continually hear the message of the cross. We must live our lives in proper gratitude for what the LORD has done for us.

b. I raised up some of your sons as prophets: God reminds Israel of the great privilege they had in working together with God. Gratitude for this great honor should have kept them humble and obedient before the LORD, but they rejected and despised Him (commanded the prophets saying, "Do not prophesy!").

c. And some of your young men as Nazirites: The vow of a Nazirite was a special vow of dedication unto the LORD, and God gave the gift of this deeper opportunity to Israel. Instead of receiving this honor with gratitude and humility, the rejected and despised the LORD (you gave the Nazirites wine to drink).

i. The vow of the Nazirite is described in Numbers 6 and was used to express a special desire to draw close to God and to separate from the comforts and pleasures of this world. Under the Nazirite vow a man would eat or drink nothing from the grape vine, would not cut his hair, and would not go near any dead carcass.

3. (13-16) Judgment to come upon Israel.

"Behold, I am weighed down by you, as a cart full of sheaves is weighed down. Therefore flight shall perish from the swift, the strong shall not strengthen his power, nor shall the mighty deliver himself; he shall not stand who handles the bow, the swift of foot shall not escape, nor shall he who rides a horse deliver himself. The most courageous men of might shall flee naked in that day," says the LORD.

a. I am weighed down by you: God regarded the people of Israel as a weary burden, not as a joy. It is the difference between the pleasure a parent feels in dealing with a obedient child and the drudgery a parent feels in dealing with a stubborn, rebellious child.

i. Any time justice is perverted - any time the rich receive preferential treatment, or the poor are oppressed - it burdens the God who sees from heaven and He promises to set it right.

ii. Any time people cheat and manipulate and make money off of others in questionable ways - even if it is legal - it burdens the God who sees from heaven and He promises to set it right.

iii. Any time people unfairly profit at the expense of the unfortunate, it burdens the God who sees from heaven and He promises to set it right.

iv. "Now, it is to be understood, dear friends, before we proceed farther, that our text is but a figure, since God is not to be oppressed by man; all the sin that man can commit can never disturb the serenity of his perfections, nor cause so much as a wave upon the sea of his everlasting calm. He doth but speak to us after the manner of man . . . so the Lord says that under the load of human guilt he is pressed down, until he crieth out, because he can bear no longer the iniquity of those that offend against him." (Spurgeon)

b. Flight shall perish from the swift, the strong shall not strengthen his power: One way the judgment of God would express itself against Israel was that they would find themselves unable to succeed in ways they previously thought they were strong. Without the blessing of God, the swift isn't fast enough, the strong isn't strong enough, and the mighty isn't mighty enough to succeed. Israel was far too confident in their own ability, but God would bring them low.

i. We can escape this judgment by realizing now that even our strength is nothing without the Lord. Paul communicated this idea in 1 Corinthians 10:12: Therefore let him who thinks he stands take heed lest he fall. We can become more vulnerable in our perceived strengths than in our acknowledged weaknesses.

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

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 2 (Chapter Introduction)

Overview

Amo 2:1, God’s judgments upon Moab, Amo 2:4, upon Judah, Amo 2:6, and upon Israel; Amo 2:9, God complains of their ingratitude.

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 2 (Chapter Introduction)

CHAPTER 2

God’ s judgments upon Moab, Amo 2:1-3 upon Judah, Amo 2:4,5 , and upon Israel, Amo 2:6-8 . God complaineth of Israel’ s ingratitude for past kindnesses, and threateneth them for it, Amo 2:9-16 .

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 2 (Chapter Introduction)

(Amo 2:1-8) Judgments against Moab and Judah.

(Amo 2:9-16) The ingratitude and ruin of Israel.

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 2 (Chapter Introduction)

In this chapter, I. God, by the prophet, proceeds in a like controversy with Moab as before with other nations (Amo 2:1-3). II. He shows what quarrel he had with Judah (Amo 2:4, Amo 2:5). III. He at length begins his charge against Israel, to which all that goes before is but an introduction. Observe, 1. The sins they are charged with - injustice, oppression, whoredom (Amo 2:6-8). 2. The aggravations of those sins - the temporal and spiritual mercies God had bestowed upon them, for which they had made him such ungrateful returns (Amo 2:9-12). 3. God's complaint of them for their sins (Amo 2:13) and his threatenings of their ruin, and their utter inability to prevent it (Amo 2:14-16).

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.

Paul, S. Amos. Hermeneia series. Minneapolis: Fortress Press, 1991.

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

Smith, G. Amos: A Commentary. Grand Rapids: Zondervan Publishing House, 1989.

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

Sunukjian, Donald R. "Amos." In The Bible Knowledge Commentary: Old Testament, pp. 1425-52. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

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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 2 (Chapter Introduction)

INTRODUCTION TO AMOS 2

In this chapter the prophet foretells the calamities that should come upon the Moabites for their transgressions, Amo 2:1; and the destruction of Judah and Jerusalem for their iniquities, Amo 2:4; also the judgments of God that should come upon Israel the ten tribes for their sins, which sins are enumerated; their oppression of the poor, their lewdness and idolatry, Amo 2:6; and which are aggravated by the blessings of goodness bestowed upon them, both temporal and spiritual, Amo 2:9; wherefore they are threatened with ruin, which would be inevitable, notwithstanding their swiftness, strength, and courage, and their skill in shooting arrows, and riding horses, Amo 2:13.