Text -- Amos 4:5 (NET)

4:5 Burn a thank offering of bread made with yeast! Make a public display of your voluntary offerings! For you love to do this, you Israelites.” The sovereign Lord is speaking!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Amo 4:5

As all the rest of your will - worship, so this also is against the express law, Lev 2:11. However, do so at your peril, try whether it will end in good.

Wesley: Amo 4:5

Publickly persuaded your people to voluntary sacrifices.

JFB: Amo 4:5

Literally, "burn incense"; that is, "offer a sacrifice of thanksgiving with burnt incense and with leavened bread." The frankincense was laid on the meat offering, and taken by the priest from it to burn on the altar (Lev 2:1-2, Lev 2:8-11). Though unleavened cakes were to accompany the peace offering sacrifice of animals, leavened bread was also commanded (Lev 7:12-13), but not as a "meat offering" (Lev 2:11).

JFB: Amo 4:5

That is, this is what ye like.

Clarke: Amo 4:5

Over a sacrifice of thanksgiving - To the senseless metal, and the unfeeling stock and stone images, from which ye never did, and never could receive any help. Proceed yet farther, and bring free-will offerings; testify superabundant gratitude to your wooden and metallic gods, to whom ye are under such immense imaginary obligations! Proclaim and publish these offerings, and set forth the perfections of the objects of your worship; and see what they can do for you, when I, Jehovah, shall send drought, and blasting, and famine, and pestilence, and the sword among you.

Calvin: Amo 4:5

And burn incense with the leaven of thank offering He speaks of peace-offerings; sacrifices of thanksgiving were wont to be offered with leaven; but with other sacrifices they presented cakes and unleavened bread. It was lawful in peace-offerings to offer leaven. However sedulous, then, the Israelites were in performing these rites, the Prophet intimates that they were in no way approved by God inasmuch as they had departed from the pure command of the law. Some take leaven in a bad sense, as meaning a vicious and impure sacrifice, which the law required to be free from leaven; but this view seems not suitable here; for nothing is here condemned in the Israelites, but that they had departed from what the law prescribed, that they had presumptuously changed the place of the temple, and also raised up a new priesthood. They were in other things careful and diligent enough; but this defection was the chief abomination. It could not then be, that God would approve of deprivations; for obedience, as it is said elsewhere, is of more account before him than all sacrifices, (1Sa 15:22) Proclaim, he says, נדבות , nudabut, voluntary oblations. What he means is, “Though ye not only offer sacrifices morning and evenings as it has been commanded you, though ye not only present other sacrifices on festivals, but also add voluntary oblations to any extent, yet nothing pleases me.”

Bring forth then, and proclaim voluntary offerings; that is, “Appoint solemn assemblies with great pomp; yet this would be nothing else than to add sin to sin: ye are acting wickedly for this reason, — because the very beginning is impious.”

But the last part of the verse must be noticed, For so it has pleased you, O children of Israel, saith the Lord Jehovah. By saying that the Israelites loved to do these things, he reprobates their presumption in devising at their own will new modes of worship; as though he said, “I require no sacrifices from you except those offered at Jerusalem; but ye offer them to me in a profane place. Regard then your sacrifices as offered to yourselves, and not to me.” We indeed know how hypocrites ever make God a debtor to themselves; when they undertake any labor in their frivolous ceremonies, they think that God is bound to them. But God denies that this work was done for him, for he had not enjoined it in his law. “It has thus pleased you,” he says, “ Vous faites cela pour votre plaisir et bien mettez le sur vos comptes “. We then see what Amos meant here by saying, ‘It has so pleased you, O children of Israel:’ it is, as if he had said, “Ye ought to have consulted me, and simply to have obeyed my word, to have regarded what pleased me, what I have commanded; but ye have despised my word, neglected my law, and followed what pleased yourselves, and proceeded from your own fancies. Since, then, your own will is your law, seek a recompense from yourselves, for I allow none of these things. What I require is implicit submission, I look for nothing else but obedience to my law; as ye render not this but according to your own will, it is no worship of my name.”

TSK: Amo 4:5

offer a sacrifice : Heb. offer by burning, Lev 7:12, Lev 7:13, Lev 23:17

proclaim : Lev 22:18-21; Deu 12:6, Deu 12:7; Mat 6:2

for : Psa 81:12; Mat 15:9, Mat 15:13, Mat 15:14, Mat 23:23; Rom 1:28; 2Th 2:10-12

this liketh you : Heb. so ye love, Hos 9:1, Hos 9:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Amo 4:5

And offer a sacrifice of thanksgiving with leaven - But amid this boastful service, all was self-will. In little or great, the calf-worship at Bethel, or the use of leaven in the sacrifice, they did as they willed. The prophet seems to have joined purposely the fundamental change, by which Jeroboam substituted the worship of nature for its God, and a minute alteration of the ritual, to show that one and the same temper, self-will, reigned in all, dictated all they did. The use of leaven in the things sacrificed was forbidden, out of a symbolic reason, that is, not in itself, but as representing something else. The Eastern leaven, like that used in France, consisting of what is sour, had the idea of decay and corruption connected with it. Hence, it was unfit to be offered to God. For whatever was the object of any sacrifice, whether of atonement or thanksgiving, perfection in its kind was essential to the idea of offering. Hence, it was expressly forbidden. "No meat offering, which ye shall bring unto the Lord, shall be made with leaven, for ye shall burn no leaven in an offering of the Lord made by fire"(Lev 2:11; add. Lev 6:17). At other times it is expressly commanded, that "unleavened bread"should be used. In two cases only, in which the offering was not to be burned, were offerings to be made of leavened bread:

(1) the two loaves of first-fruits at Pentecost Lev 23:17, and

(2) an offering with which the thank offering was accompanied, and which was to be the priest’ s Lev 7:13-14.

The special meat offering of the thank offering was to be without leaven Lev 7:12. To "offer a sacrifice of thanksgiving with leaven"was a direct infringement of God’ s appointment. It proceeded from the same frame of mind, as the breach of the greatest. Self-will was their only rule. What they willed, they kept; and what they willed, they brake. Amos bids them then go on, as they did in their willfulness, breaking God’ s commands of set purpose, and keeping them by accident.

Rup.: "This is a most grave mode of speaking, whereby He now saith, ‘ Come and do so and so, and He Himself who saith this, hateth those same deeds of theirs. He so speaketh, not as willing, but as abandoning not as inviting, but as expelling; not in exhortation but in indignation. He subjoins then, (as the case required,) ‘ for so ye loved.’ As if He said, ‘ I therefore say, ‘ come to Bethel’ where is your god, your calf, because ‘ so ye loved,’ and hitherto ye have come. I therefore say, ‘ transgress,’ because ye do transgress, and ye will to transgress. I say, ‘ come to Gilgal,’ where were idols (Jdg 3:19, English margin) long before Jeroboam’ s calves, because ye come and ye will to come. I say, ‘ multiply transgressions,’ because ye do multiply it, and yet will to multiply it. I say, ‘ bring your sacrifices,’ because ye offer them and ye will to offer them, to whom ye ought not. I say, ‘ offer a sacrifice of thanksgiving with leaven,’ because ye so do, and ye will do it, leavened as ye are with ‘ the old leaven of malice and wickedness,’ against the whole authority of the holy and spiritual law, which forbiddeth to offer in sacrifice anything leavened.

This pleaseth your gods, that ye be leavened, and without ‘ the unleavened bread of sincerity and truth’ 1Co 5:8. To them then ‘ sacrifice the sacrifice of thanksgiving with leaven,’ because to Me ye, being sinners, cannot offer a seemly sacrifice of praise. And so doing, ‘ proclaim and publish the free offerings,’ for so ye do, and so ye will to do, honoring the sacrifices which ye offer to your calves with the same names, whereby the authority of the law nameth those which are offered unto Me; ‘ burnt offerings,’ and ‘ peace offerings;’ and ‘ proclaim’ them ‘ with the sound of trumpet and harp, with timbrel and dancing, with strings and organ, upon the well turned cymbals and the loud cymbals’ Psa 150:1-6, that so ye may be thought to have sung louder and stronger than the tribe of Judah or the house of David in the temple of the Lord, because ye are more.’ All these things are said, not with the intention of one willing, but with the indignation of one forsaking, as in many other instances. As that which the same Lord said to His betrayer; ‘ what thou doest, do quickly’ Joh 13:27. And in the Revelations we read, ‘ He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still’ Rev 22:11. These things, and the rest of the like sort, are not the words of one commanding, or, of His own Will, conceding, but permitting and forsaking. ‘ For He was not ignorant, (Wisdom saith) (Wisdom Rev 12:10) that they were a naughty generation, and their malice was inbred, and that their cogitation never would be changed. ‘ "

Proclaim and publish the free offerings - o : "Account much of what ye offer to God, and think that ye do great things, as though ye honored God condignly, and were under no obligation to offer such gifts. The whole is said in irony. For some there are, who appreciate magnificently the gifts and services which they offer to God, and think they have attained to great perfection, as though they made an adequate return to the divine benefits, not weighing the infinite dignity of the Divine Majesty, the incomparable greatness of the divine benefits, the frailty of their own condition and the imperfection of their service. Against whom is that which the Saviour saith, ‘ When ye shall have done all those things which are commanded you, say, We are unprofitable servants, we have done that which was our duty to do’ Luk 17:10. Hence, David saith ‘ all things come of Thee, and of Thine own have we given Thee.’ 1Ch 19:14."

Poole: Amo 4:5

Offer a sacrifice of thanksgiving with leaven as all the rest of your will-worship, so this also is against the express law, Lev 2:11 , but yet you will persist in it; and do so at your peril, try whether it end in good to you.

Proclaim and publish the free-offerings publicly, frequently, and earnestly persuade your people to voluntary sacrifices, in which you think to please me; but you offer them all to idols; this your religion is impiety.

This liketh you as you invented it, so it pleaseth you, and you will not be reclaimed.

Ye children of Israel ye idolatrous, apostate Israelites.

Saith the Lord God for these you shall be punished by the Lord your God.

Haydock: Amo 4:5

With. Hebrew mechamets, (Haydock) also "without leaven." It was expressly forbidden, (Leviticus ii. 11.) though not in the first fruits, Leviticus xxiii. 17. ---

It, to beg that God would remember you, Numbers x. 10. Hence the Pharisees did so when they gave alms, (Matthew vi. 2.; Calmet) but out of ostentation. (Haydock) ---

Septuagint, "And they read the law of their own invention, (Theodoret) or of God, out of the land, (which the Jews were not to do; St. Chrysostom, or. 3. c. Jud. Const. Apost. vi. 24.) and proclaimed praise or confession." (Haydock)

Gill: Amo 4:5

And offer a sacrifice of thanksgiving with leaven,.... Which some observe was contrary to the law, which forbids all leaven in a meat offering; or "burning" it in any offering, Lev 2:11; which the word ^t here used suggests was done by these idolaters, as well as eaten by them, their priests not liking to eat unleavened bread; but; though it was forbidden in the meat offering, was allowed, yea, ordered, with the sacrifice of thanksgiving, Lev 7:13. So Abarbinel understands it here, as what was according, to law, but ironically commanded to be offered to idols:

and proclaim and publish the free offerings; let all know of them when you make your freewill offerings, and invite them to partake of them:

for this liketh you, O ye children of Israel, saith the Lord God; or ye love to offer such sacrifices to your idols, rather than to the Lord God; preferring these to him, and delighting more in the worship of them than of him.

Commentary -- Verse Notes / Footnotes

NET Notes: Amo 4:5

¹ sn For the background of the thank offering of bread made with yeast, see Lev 7:13.

² tn Heb “proclaim voluntary offerings, announce.”

Geneva Bible: Amo 4:5

And offer a sacrifice of thanksgiving ^{( f )} with leaven, and proclaim [and] publish the free offerings: for this ^{( g )} liketh you, O ye children of Israel, saith the Lord GOD.

^{( f )} As (Lev 7:13).

^{( g )} You only delight in these outward ceremonies and care for nothing else.

Commentary -- Verse Range Notes

TSK Synopsis: Amo 4:1-13

1 He reproves Israel for oppression,

4 for idolatry,

6 and for their incorrigibleness.

Maclaren: Amo 4:4-13

Smitten In Vain

Come to Beth-el, and transgress; at Gilgal multiply transgression; and bring your sacrifices every morning, and your tithes after three years. 5. And offer a sacrifice of thanksgiving with leaven, and proclaim and publish the free offerings; for this liketh you, O ye children of Israel, saith the Lord God. 6. And I also have given you cleanness of teeth in all your cities, and want of bread in all your places: yet have ye not returned unto Me, saith the Lord. 7. And also I have withholden the rain from you, when there were yet three months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it rained not withered. 8. So two or three cities wandered unto one city, to drink water; but they were not satisfied: yet have ye not returned unto Me, saith the Lord. 9. I have smitten you with blasting and mildew, when your gardens, and your vineyards, and your fig-trees, and your olive-trees increased, the palmerworm devoured them: yet have ye not returned unto Me, saith the Lord. 10. I have sent among you the pestilence, after the manner of Egypt: your young men have I slain with the sword, and have taken away your horses; and I have made the stink of your camps to come up unto your nostrils: yet have ye not returned unto Me, saith the Lord. 11. I have overthrown some of you, as God overthrew Sodom and Gomorrah, and ye were as a firebrand plucked out of the burning: yet have ye not returned unto Me, saith the Lord. 12. Therefore thus will I do unto thee, O Israel: and because I will do this unto thee, prepare to meet thy God, O Israel. 13. For, lo, He that formeth the mountains, and createth the wind, and declareth unto man what is his thought, that maketh the morning darkness, and treadeth upon the high places of the earth, The Lord, The God of hosts, is His name.'--Amos 4:4-13.

THE reign of Jeroboam II. was one of brilliant military success and of profound moral degradation. Amos was a simple, hardy shepherd from the southern wilds of Judah, and his prophecies are redolent of his early life, both in their homely imagery and in the wholesome indignation and contempt for the silken-robed vice of Israel. No sterner picture of an utterly rotten social state was ever drawn than this book gives of the luxury, licentiousness, and oppressiveness of the ruling classes. This passage deals rather with the religious declension underlying the moral filth, and sets forth the self-willed idolatry of the people (Amos 4:4, 5), their obstinate resistance to God's merciful chastisement (Amos 4:6-11), and the heavier impending judgment (Amos 4:12-13).

I. Indignant Irony Flashes In That Permission Or Command To Persevere In The Calf Worship.

The seeming command is the strongest prohibition. There can be no worse thing befall a man than that he should be left to go on frowardly in the way of his heart. The real meaning is sufficiently emphasised by that second verb,' and transgress.' Flock to one temple after another, and heap altars with sacrifices which you were never bid to offer, but understand that what you do is not worship, but sin.' That is a smiting sentence to pass upon elaborate ceremonial. The word literally means treason or rebellion, and by it Amos at one blow shatters the whole fabric. Note, too, that the offering of tithes was not called for by Mosaic law, every three days' (Revised Version), and that the use of leaven in burnt offerings was prohibited by it, and also that to call for freewill offerings was to turn spontaneousness into something like compulsion, and to bring ostentation into worship. All these characteristics spoiled the apparent religiousness, over and above the initial evil of disobedience, and warrant Amos's crushing equation, Your worship -- rebellion.' All are driven home by the last words of Amos 4:5, So ye love it.' The reason for all this prodigal ostentatious worship was to please themselves, not to obey God. That tainted everything, and always does.

The lessons of this burst of sarcasm are plain. The subtle influence of self creeps in even in worship, and makes it hollow, unreal, and powerless to bless the worshipper. Obedience is better than costly gifts. The beginning and end of all worship, which is not at the same time transgression,' is the submission of tastes, will, and the whole self. Again, men will lavish gifts far more freely in apparent religious service, which is but the worship of their reflected selves, than in true service of God. Again, the purity of willing offerings is marred when they are given in response to a loud call, or, when given, are proclaimed with acclamations. Let us not suppose that all the brunt of Amos's indignation fell only on these old devotees. The principles involved in it have a sharp edge, turned to a great deal which is allowed and fostered among ourselves.

II. The Prophet Speaks In The Name Of God.

The blaze of indignation changes in the second part of the passage into wounded tenderness, as the Prophet speaks in the name of God, and recounts the dreary monotony of failure attending all God's loving attempts to arrest Israel's departure by the mercy of judgment. Mark the sad cadence of the fivefold refrain, Ye have not returned unto Me, saith the Lord.' The unto' implies reaching the object to which we turn, and is not the less forcible but more usual word found in this phrase, which simply means towards' and indicates direction, without saying anything as to how far the return has gone. So there may have been partial moments of bethinking themselves, when the chastisement was on Israel; but there had been no thorough turning,' which had landed them at the side of God. Many a man turns towards God, who, for lack of resolved perseverance, never so turns as to get to God. The repeated complaint of the inefficacy of chastisements has in it a tone of sorrow and of wonder which does not belong only to the Prophet. If we remember who it was who was grieved at the blindness of their heart,' and who wondered at their unbelief,' we shall not fear to recognise here the attribution of the same emotions to the heart of God.

To Amos, famine, drought, blasting, locusts, pestilence, and probably earthquake, were five messengers of God, and Amos was taught by God. If we looked deeper, we should see more clearly. The true view of the relation of all material things and events to God is this which the herdsman of Tekoa proclaimed. These messengers were not miracles,' but they were God's messengers all the same. Behind all phenomena stands a personal will, and they are nearer the secret of the universe who see God working in it all, than they who see all forces except the One which is the only true force. I give cleanness of teeth. I have withholden the rain. I have smitten. I have sent the pestilence. I have overthrown some of you.' To the Prophet's eye the world is all aflame with a present God. Let no scientific views, important and illuminating as these may be, hide from us the deeper truth, which lies beyond their region. The child who says God,' has got nearer the centre than the scientist who says Force.'

But Amos had another principle, that God sent physical calamities because of moral delinquencies and for moral and religious ends. These disasters were meant to bring Israel back to God, and were at once punishments and reformatory methods. No doubt the connection between sin and material evils was closer under the Old Testament than now. But if we may not argue as Amos did, in reference to such calamities as drought, and failures of harvests, and the like, as these affect communities, we may, at all events, affirm that, in the case of the individual, he is a wise man who regards all outward evil as having a possible bearing on his bettering spiritually. If a drought comes, learn to look to your irrigation, and don't cut down your forests so wantonly,' say the wise men nowadays; if pestilence breaks out, see to your drainage.' By all means. These things, too, are God's commandments, and we have no right to interpret the consequences of infraction of physical laws as being meant to punish nations for their breach of moral and religious ones. If we were prophets, we might, but not else. But still, is God so poor that He can have but one purpose in a providence? Every sorrow, of whatever sort, is meant to produce all the good effects which it naturally tends to produce; and since every experience of pain and loss and grief naturally tends to wean us from earth, and to drive us to find in God what earth can never yield, all our sorrows are His messengers to draw us back to Him. Amos' lesson as to the purpose of trials is not antiquated.

But he has still another to teach us; namely, the awful power which we have of resisting God's efforts to draw us back. Our wills are ours, we know not how,' but alas! it is too often not' to make them Thine.' This is the true tragedy of the world that God calls, and we do refuse, even as it is the deepest mystery of sinful manhood that God calls and we can refuse. What infinite pathos and grieved love, thrown back upon itself, is in that refrain, Ye have not returned unto Me!' How its recurrence speaks of the longsuffering which multiplied means as others failed, and of the divine charity, which suffered long, was not soon angry, and hoped all things!' How vividly it gives the impression of the obstinacy that to all effort opposed insensibility, and clung the more closely and insanely to the idolatry which was its crime and its ruin! The very same temper is deep in us all. Israel holds up the mirror in which we may see ourselves. If blows do not break iron, they harden it. A wasted sorrow--that is, a sorrow which does not drive us to God--leaves us less impressible than it found us.

III. Again The Mood Changes, And The Issue Of Protracted Resistance Is Prophesied (Amos 4:12-13).

Therefore' sums up the instances of refusal to be warned, and presents them as the cause of the coming evil. The higher the dam is piled, the deeper the water that is gathered behind it, and the surer and more destructive the flood when it bursts. Long-delayed judgments are severe in proportion as they are slow. Note the awful vagueness of threatening in that emphatic thus,' as if the Prophet had the event before his eyes. There is no need to specify, for there can be but one result from such obstinacy. The terror of the Lord' is more moving by reason of the dimness which wraps it. The contact of divine power with human rebellion can only end in one way, and that is too terrible for speech. Conscience can translate thus.' The thunder-cloud is all the more dreadful for the vagueness of its outline, where its livid hues melt into formless black. What bolts lurk in its gloom?

The certainty of judgment is the basis of a call to repentance, which may avert it. The meeting with God for which Israel is besought to prepare, was, of course, not judgment after death, but the impending destruction of the Northern Kingdom. But Amos's prophetic call is not misapplied when directed to that final day of the Lord. Common-sense teaches preparation for a certain future, and Amos's trumpet-note is deepened and re-echoed by Jesus:' Be ye ready also, for, the Son of man cometh.' Note, too, that Israel's peculiar relation to God is the very ground of the certainty of its punishment, and of the appeal for repentance. Just because He is thy God,' will He assuredly come to judge, and you may assuredly prepare, by repentance, to meet Him. The conditions of meeting the Judge, and being found of Him in peace,' are that we should be without spot, and blameless'; and the conditions of being so spotless and uncensurable are, what they were in Amos's day, repentance and trust. Only we have Jesus as the brightness of the Father's glory to trust in, and His all-sufficient work to trust to, for pardon and purifying.

The magnificent proclamation of the name of the Lord which closes the passage, is meant as at once a guarantee of His judgment and an enforcement of the call to be ready to meet Him. He in creation forms the solid, changeless mountains and the viewless, passing wind. The most stable and the most mobile are His work. He reads men's hearts, and can tell them their thoughts afar off. He is the Author of all changes, both in the physical and the moral world, bringing the daily wonder of sunrise and the nightly shroud of darkness, and with like alternation blending joy and sorrow in men's lives. He treads on the high places of the earth,' making all created elevations the path of His feet, and crushing down whatever exalts itself. Thus, in creation almighty, in knowledge omniscient, in providence changing all things and Himself the same, subjugating all, and levelling a path for His purposes across every opposition, He manifests His name, as the living, eternal Jehovah, the God of the Covenant, and therefore of judgment on its breakers, and as the Commander and God of the embattled forces of the universe. Is this a God whose coming to judge is to be lightly dealt with? Is not this a God whom it is wise for us to be ready to meet?

MHCC: Amo 4:1-5

What is got by extortion is commonly used to provide for the flesh, and to fulfil the lusts thereof. What is got by oppression cannot be enjoyed with satisfaction. How miserable are those whose confidence in unscriptural observances only prove that they believe a lie! Let us see to it that our faith, hope, and worship, are warranted by the Divine word.

Matthew Henry: Amo 4:1-5

It is here foretold, in the name of God, that oppressors shall be humbled and idolaters shall be hardened.

I. That proud oppressors shall be humbled for their oppressions: for he that does wrong shall receive according to the wrong that he has done. Now observe,

1. How their sin is described, Amo 4:1. They are compared to the kine of Bashan, which were a breed of cattle very large and strong, especially if, though bred there, they were fed upon the mountain of Samaria, where the pastures were extraordinarily fat. Amos had been a herdsman, and he speaks in a dialect of his calling, comparing the rich and great men, that lived in luxury and wantonness, to the kine of Bashan, which were wanton and unruly, would not be kept within the bounds of their own pasture, But broke through the hedges, broke down all the fences, and trespassed upon the neighboring grounds; and not only so, but pushed and gored the smaller cattle that were not a match for them. Those that had their summer-houses upon the mountains of Samaria when they went thither for fresh air were as mischievous as the kine upon the mountains of Bashan and as injurious to those about them. (1.) They oppress the poor and needy themselves; they crush them, to squeeze something to themselves out of them. They took advantage of their poverty, and necessity, and inability to help themselves, to make them poorer and more necessitous than they were. They made use of their power as judges and magistrates for the invading of men's rights and properties, the poor not excepted; for they made no conscience of robbing even the hospital. (2.) They are in confederacy with those that do so. They say to their masters (to the masters of the poor, that abuse them and violently take from them what they have, when they ought to relieve them), " Bring, and let us drink; let us feast with you upon the gains of our oppression, and then we will protect you, and stand by you in it, and reject the appeals of the poor against you."Note, What is got by extortion is commonly made use of as provisions for the flesh, to fulfil the lusts thereof; and therefore men are tyrants to the poor because they are slaves to their appetites. Bring, and let us drink, is the language of those that crush the needy, as if the tears of the oppressed, mingled with their wine, made it drink the better. And by their associations for drinking and reveling, and an excess of riot, they strengthen their combinations for persecution and oppression, and harden the hearts of one another in it.

2. How their punishment is described, Amo 4:2, Amo 4:3. God will take them away with hooks, and their posterity with fish-hooks; he will send the Assyrian army upon them, that shall make a prey of them, shall not only enclose the body of the nation in their net, but shall angle for particular persons, and take them prisoners and captives as with hooks and fish-hooks, shall draw them out of their own land as fish are drawn out of the water, which is their element, them and their children with them, or, They in their day shall be drawn out by one victorious enemy, and their posterity in their day by another, so that by a succession of destroying judgments they shall at length be wholly extirpated. These kine of Bashan thought they could no more be drawn out with a hook and a cord than the Leviathan can, Job 41:1, Job 41:2. But God will make them know that he has a hook for their nose and a bridle for their jaws, Isa 37:29. The enemy shall take them away as easily as the fisherman takes away the little fish, and shall make it their sport and recreation. When the enemy has made himself master of Samaria, then, (1.) Some shall attempt to escape by flight: You shall go out at the breaches made in the wall of the city, every cow at that which is before her, to shift for her own safety, and make the best of her way; and now the unruly kine of Bashan are tamed, and are themselves crushed, as they crushed the poor and needy. Note, Those to whom God has given a good pasture, if they are wanton in it, will justly be turned out of it; and those who will not be kept within the hedge of God's precept forfeit the benefit of the hedge of God's protection, and will be forced in vain to flee through the breaches they have themselves fearfully made in that hedge. (2.) Others shall think to shelter themselves, or at least their best effects, in the palace, because it is a castle well fortified and a garrison well manned: You shall throw yourselves (so some read it), or throw them (that is, your posterity, your children, or whatever is dear to you), into the palace, where the enemy will find it ready to be seized. Note, What is got by oppression cannot long be enjoyed with satisfaction.

3. How their sentence to this punishment is ratified: The Lord God has sworn it by his holiness. He had often said it, and they regarded it not; they thought God and his prophets did but jest with them; therefore he swears it in his wrath, and what he has sworn he will not revoke. He swears by his holiness, that attribute of his which is so much his glory, and which is so much glorified in the punishment of wicked people; for, as sure as God is a holy God, those that plough iniquity and sow wickedness shall reap the same.

II. That obstinate idolaters shall be hardened in their idolatries (Amo 4:4, Amo 4:5): Come to Bethel, and transgress. It is spoken ironically: "Do so; take your course; multiply your transgressions by multiplying your sacrifices, for this liketh you; but what will you do in the end hereof?"Here we see, 1. How intent they were upon the service of their idols, and how willing they were to be at cost upon them; they brought their sacrifices, and their tithes, and their free-will offerings, hoping that therein they should be accepted of God, but it was all an abomination to him. The profuseness of idolaters in the service of their false gods may shame our strait-handedness in the service of the true and living God. 2. How they mimicked God's institutions. They had their daily sacrifice at the altar of Bethel, as God had at his altar; they had their thank-offerings as God had, only they allowed leaven in them, which God had forbidden, because their priests did not like to have the bread to heavy and tasteless as it would be if it had not leaven in it, for something to ferment it. Holy bread would not serve them, unless it were pleasant bread. 3. How well pleased they were with these services themselves: This liketh you, O you children of Israel! So you love. What was their own invention they were fond of and wedded to, and thought it must be pleasing to God because it was agreeable to their own fancy. 4. How they upbraided with it: " Come to Bethel, to Gilgal; bring the sacrifices and tithes yourselves; proclaim and publish to the nation the free-offerings, pressing them to bring in abundance of such; go on in this way;"that is, (1.) "It is plain that you are resolved to do it, whatever God and conscience say to the contrary."(2.) "Your prophets shall let you alone in it, and not admonish you as they have done, for it is to no purpose. Let no man strive nor rebuke his neighbour. "(3.) "Your foolish hearts shall be more and more darkened and besotted, and you shall be quite given up to these strong delusions, to believe a lie. "(4.) "What will you get by it? Come to Bethel and multiply your sacrifices, and see what the better you will be, what returns you will have to your sacrifices, what stead they will stand you in in the day of distress. You shall be ashamed of Bethel your confidence, "Jer 48:13. (5.) " Come, and transgress, come, and multiply your transgression, that you may fill up the measure of your iniquity and be ripened for ruin."Thus Christ said to Judas, What thou doest do quickly; and to the Jews, Fill you up the measure of your fathers, Mat 23:32.

Keil-Delitzsch: Amo 4:4-5

After this threat directed against the voluptuous women of the capital, the prophecy turns again to all the people. In bitter irony, Amos tells them to go on with zeal in their idolatrous sacrifices, and to multiply their sin. But they will not keep back the divine judgment by so doing. Amo 4:4. "Go to Bethel, and sin; to Gilgal, multiply sinning; and offer your slain-offerings in the morning, your tithes every three days. Amo 4:5. And kindle praise-offerings of that which is leavened, and cry out freewill-offerings, proclaim it; for so ye love it, O sons of Israel, is the saying of the Lord, of Jehovah." "Amos here describes how zealously the people of Israel went on pilgrimage to Bethel, and Gilgal, and Beersheba, those places of sacred associations; with what superabundant diligence they offered sacrifice and paid tithes; who they would rather do too much than too little, so that they even burnt upon the altar a portion of the leavened loaves of the praise-offering, which were only intended for the sacrificial meals, although none but unleavened bread was allowed to be offered; and lastly, how in their pure zeal for multiplying the works of piety, they so completely mistook their nature, as to summon by a public proclamation to the presentation of freewill-offerings, the very peculiarity of which consisted in the fact that they had no other prompting than the will of the offerer"(v. Hofmann, Schriftbeweis , ii. 2, p. 373). The irony of the summons to maintain their worship comes out very distinctly in the words וּפשׁעוּ , and sin, or fall away from God. הגּלגּל is not a nominative absolute, "as for Gilgal,"but an accusative, and בּאוּ is to be repeated from the first clause. The absence of the copula before הרבּוּ does not compel us to reject the Masoretic accentuation, and connect הגּלגּל with פּלשׁעוּ , as Hitzig does, so as to obtain the unnatural thought, "sin ye towards Gilgal."On Gilgal mentioned along with Bethel as a place of idolatrous worship (here and Amo 5:5, as in Hos 4:15; Hos 9:15, and Hos 12:12), see at Hos 4:15. Offer your slain-offerings labbōqer , for the morning, i.e., every morning, like layyōm in Jer 37:21. This is required by the parallel lishlōsheth yâmı̄m , on the three of days, i.e., every three days. זבחים ... הביאוּ does not refer to the morning sacrifice prescribed in the law (Num 28:3) - for that is always called ‛ōlâh , not zebach - but to slain sacrifices that were offered every morning, although the offering of z^e bhâchı̄m every morning presupposes the presentation of the daily morning burnt-offering. What is said concerning the tithe rests upon the Mosaic law of the second tithe, which was to be brought every three years (Deu 14:28; Deu 26:12; compare my Bibl. Archäol. §71, Anm. 7). The two clauses, however, are not to be understood as implying that the Israelites had offered slain sacrifices every morning, and tithe every three days. Amos is speaking hyperbolically, to depict the great zeal displayed in their worship; and the thought is simply this: "If ye would offer slain sacrifices every morning, and tithe every three days, ye would only thereby increase your apostasy from the living God."The words, "kindle praise-offerings of that which is leavened,"have been misinterpreted in various ways. קטּר , an inf. absol. used instead of the imperative (see Ges. §131, 4, b ). According to Lev 7:12-14, the praise-offering ( tōdâh ) was to consist not only of unleavened cakes and pancakes with oil poured upon them, but also of cakes of leavened bread. The latter, however, were not to be placed upon the altar, but one of them was to be assigned to the priest who sprinkled the blood, and the rest to be eaten at the sacrificial meal. Amos now charges the people with having offered that which was leavened instead of unleavened cakes and pancakes, and with having burned it upon the altar, contrary to the express prohibition of the law in Lev 2:11. His words are not to be understood as signifying that, although outwardly the praise-offerings consisted of that which was unleavened, according to the command of the law, yet inwardly they were so base that they resembled unleavened cakes, inasmuch as whilst the material of the leaven was absent, the true nature of the leaven - namely, malice and wickedness - was there in all the greater quantity (Hengstenberg, Dissertations , vol. i. p. 143 translation). The meaning is rather this, that they were not content with burning upon the altar unleavened cakes made from the materials provided for the sacrifice, but that they burned some of the leavened loaves as well, in order to offer as much as possible to God. What follows answers to this: call out n^e dâbhōth , i.e., call out that men are to present freewill-offerings. The emphasis is laid upon קראוּ , which is therefore still further strengthened by השׁמעוּ . Their calling out nedâbhōth , i.e., their ordering freewill-offerings to be presented, was an exaggerated act of zeal, inasmuch as the sacrifices which ought to have been brought out of purely spontaneous impulse (cf. Lev 22:18.; Deu 12:6), were turned into a matter of moral compulsion, or rather of legal command. The words, "for so ye love it,"show how this zeal in the worship lay at the heart of the nation. It is also evident from the whole account, that the worship in the kingdom of the ten tribes was conducted generally according to the precepts of the Mosaic law.

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 3:1--6:14

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

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

Constable: Amo 4:1-13

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

This message consists of seven prophetic announcements each of which concludes, "declares the LORD" (vv. 3, 5, 6, 8, 9, 10, 11). Verse 12 is a final conclusion and verse 13 a doxology.

Constable: Amo 4:4-5

Religious hypocrisy 4:4-5

4:4 Ironically the Lord told these sinful Israelites to go to Bethel but to transgress, not to worship. Such a call parodied the summons of Israel's priests to come to the sanctuary to worship (cf. Ps. 95:6; 96:8-9; 100:2-4). Bethel was the most popular religious site in Israel, but the Lord looked at what the people did there as transgressing His law rather than worshipping Him. Gilgal, another worship center, was evidently the Gilgal where the Israelites had entered the Promised Land and had erected memorial stones (Josh. 4:20-24). Other references to it indicate that it was a place pilgrims visited and where they sacrificed in Amos' day (cf. 5:5; Hos. 4:15; 9:15; 12:11). At Gilgal (from Heb. galal, to roll) God had rolled away the reproach of Egypt from His people (cf. Josh. 5:9), but now they were bringing reproach on themselves again by their behavior at Gilgal.

God hyperbolically urged the people to bring their sacrifices every morning and their tithes every three days (rather than every three years as the Law required, cf. Deut. 14:28-29). Even if they sacrificed every morning and tithed every three days they would only be rebelling against God. The people were careful to worship regularly, but it was a ritual contrary to God's will.

4:5 Thank offerings expressed gratitude for blessings and answers to prayer (Lev. 7:11-15). The Israelites made freewill offerings spontaneously out of gratitude to God (Lev. 7:16; 22:17-19). God permitted the people to present leavened bread in these offerings. The people loved to practice these acts of worship, but they did not love to obey sovereign Yahweh. The Lord wanted their loving obedience, not their acts of worship. Loving religious activities is not the same as loving God.

Guzik: Amo 4:1-13

Amos 4 - "Yet You Have Not Returned to Me"

A. The sinful women of Israel.

1. (1) Amos describes the indulgent women of Israel.

Hear this word, you cows of Bashan, who are on the mountain of Samaria, who oppress the poor, who crush the needy, who say to your husbands, "Bring wine, let us drink!"

a. You cows of Bashan: Amos wasn't trained as a prophet, he was a simple herdsman and farmer. When he wanted to get the point across to the indulgent women of Israel, he called them fat cows. The livestock of Bashan - in the northern part of Israel, the modern-day Golan Heights - was known for being fat and healthy.

i. Psalm 22:12 mentions the strong bulls of Bashan; Ezekiel 39:18 mentions the large livestock, the fatlings of Bashan. It's no exaggeration to say that Amos calls these women "fat cows." Though it is true that the very skinny ideal of female beauty is a modern phenomenon and especially in ancient times plumpness was a valued sign of affluence, we can count on it that at no time in human history has a woman appreciated being called a fat cow.

ii. "The sarcastic epithet cows of Bashan seems to refer both to the luxury that the wealthy women enjoyed and to a certain voluptuousness and sensuality which their extravagant life-style afforded them." (Hubbard)

iii. "The prophet here represents the iniquitous, opulent, idle, lazy drones, whether men or women, under the idea of fatted bullocks, which were shortly to be led out to the slaughter." (Clarke)

b. Who oppress the poor, who crush the needy: It wasn't that these women were plump and affluent, it was that they gained their wealth and affluence by oppressing and crushing the less fortunate. God saw this and promised to hold them to account.

i. "These women may not have been directly involved in mistreating the poor. But their incessant demands for luxuries drove their husbands to greater injustices." (McComiskey)

ii. "David complains of the strong bulls of Bashan (Psalm 22:12), but those he might better deal with than these cursed cows of Bashan." (Trapp)

c. Who say to your husbands, "Bring wine, let us drink!" It wasn't that these women were plump and affluent, it was that they used their affluence in the pure, self-focused pursuit of pleasure. God saw this and promised to hold them to account.

2. (2-3) God's promise of judgment against the women of Israel.

The Lord GOD has sworn by His holiness: "Behold, the days shall come upon you when He will take you away with fishhooks, and your posterity with fishhooks. You will go out through broken walls, each one straight ahead of her, and you will be cast into Harmon," Says the LORD.

a. The Lord GOD has sworn by His holiness: This is an exceedingly solemn and sure oath. "When he swore by his holiness in Amos 4:2, he guaranteed that the judgment would become a reality, because the holy God does not lie, nor can his holiness allow sin to go unpunished." (McComiskey)

b. He will take you away with fishhooks: God tells unrepentant Israel of their coming agony when they are conquered and exiled by the Assyrians. When the Assyrians depopulated and exiled a conquered community, they led the captives away on journeys of hundreds of miles, with the captives naked and attached together with a system of strings and fishhooks pierced through their lower lip. God would make sure they were led in this humiliating manner through the broken walls of their conquered cities. This would thoroughly humble the fat cows of Israel.

B. God's answer to Israel's vain sacrifices.

1. (4-5) The vain sacrifices of Israel.

"Come to Bethel and transgress, at Gilgal multiply transgression; bring your sacrifices every morning, your tithes every three days. Offer a sacrifice of thanksgiving with leaven, proclaim and announce the freewill offerings; for this you love, you children of Israel!" says the Lord GOD.

a. Come to Bethel and transgress: Because the kings of Israel did not want their people to go to the southern kingdom of Judah and sacrifice at Jerusalem, they set up rival centers of worship in cities like Bethel and Gilgal. The offered sacrifices - supposedly to the Lord - at these places, but because the offering wasn't made in obedience to God, it was only a transgression.

i. Your tithes every three days: There was a tithe that was to be brought every three years (Deuteronomy 14:28). Amos says, even if you were to bring your tithes every three days it would not matter, because it is all just outward show.

b. Offer a sacrifice of thanksgiving with leaven: Only one offering in Israel included leaven, the wave offering made on the Day of Pentecost. Here the prophet either refers to this one offering, or to mock their corrupt sacrifices, he suggests they bring an offering polluted by leaven.

c. For this you love: The children of Israel loved their corrupted worship. It was disobedient both in heart and action, but they loved it. It's always wrong to measure worship by how it pleases us, because it is possible for corrupt and disobedient worship to be "wonderfully" pleasing.

i. Of course, we don't want to get into the thinking that worship must "hurt" or be "dour" to be holy and acceptable. That isn't the point. The point is that we don't first measure worship by how it makes us feel, we measure it by how it honors God.

2. (6-8) God withholds rain from idolatrous Israel.

"Also I gave you cleanness of teeth in all your cities. And lack of bread in all your places; yet you have not returned to Me," Says the LORD. "I also withheld rain from you, when there were still three months to the harvest. I made it rain on one city, I withheld rain from another city. One part was rained upon, and where it did not rain the part withered. So two or three cities wandered to another city to drink water, but they were not satisfied; yet you have not returned to Me," says the LORD."

a. I gave you cleanness of teeth in all your cities: Because Israel seems have enjoyed financial prosperity when Amos preached, this is probably set in the "prophetic present" - future events spoken of in the present tense. God will so humble prosperous Israel that their clean teeth won't be made "dirty" by food, because there will be no food to eat in the drought God will send.

b. I made it rain on one city, I withheld rain from another city: God made the provision of rain so specific, they would know it was from His hand. Yet the message did not get through to them.

i. "To prove to them that this rain did not come fortuitously or of necessity, God was pleased to make these most evident distinctions. One city had rain, and could fill all its tanks or cisterns, while a neighbouring city had none . . . in these instances a particular providence was most evident." (Clarke)

c. Yet you have not returned to Me: This is the greatest tragedy. Anyone can stumble into sin and feel the correcting hand of God, but we are in far greater trouble when we feel God's correction and still will not return to Him.

3. (9-11) Further judgment on idolatrous Israel.

"I blasted you with blight and mildew. When your gardens increased, your vineyards, your fig trees, and your olive trees, the locust devoured them; yet you have not returned to Me," says the LORD. "I sent among you a plague after the manner of Egypt; your young men I killed with a sword, along with your captive horses; I made the stench of your camps come up into your nostrils; yet you have not returned to Me," says the LORD. "I overthrew some of you, as God overthrew Sodom and Gomorrah, and you were like a firebrand plucked from the burning; yet you have not returned to Me," says the LORD.

a. I blasted you . . . the locust devoured . . . I sent among you a plague . . . I made the stench of your camps come up: Because Israel would not listen to the chastisement of the Lord, His hand grew more and more heavy upon them.

i. This wasn't a demonstration of God's anger, but of His love. He starts His chastisement slow and increases it incrementally, so that He can use the smallest amount of discipline necessary to turn our hearts back to Him. If we will not turn back the hand of chastisement grows heavier and heavier, out of loving desire to see our repentance.

ii. "Blight is the work of the east wind that dries and scorches the grain prematurely so that it turns brown. Mildew is the product of parasitic worms which turn pale the tips of green grain." (Hubbard)

b. You were like a firebrand plucked from the burning; yet you have not returned to Me: God sees Israel as a glowing ember plucked from the fires of judgment, like the same judgment that consumed Sodom and Gomorrah. Even though God spared them, they did not respond in gratitude - they have not returned to God.

4. (12-13) God vows to perform what He has promised.

"Therefore thus will I do to you, O Israel; because I will do this to you, prepare to meet your God, O Israel!" For behold, He who forms mountains, and creates the wind, who declares to man what his thought is, and makes the morning darkness, who treads the high places of the earth; the LORD God of hosts is His name.

a. Prepare to meet your God: This is a sober warning, appropriate for all men at all times, because we never know when we will meet our God in eternity. Because we don't know when, we must always be prepared to meet our God - but this is especially true for those facing the judgment of God.

i. We can apply this text in three ways:

· Prepare to meet your God as a challenge

· Prepare to meet your God as an invitation

· Prepare to meet your God as a summons

ii. As a challenge, God invites His enemies to prepare to meet Him. A boxer prepares long and hard before stepping into the ring against a champion. If you are going to step into the ring with God, you had better prepare! "The prophet may be understood as in irony challenging the proud rebels to meet in arms the God whom they have despised. Let them prepare to fight it out with him whom they have made to be their enemy, and against whose laws they have so continually revolted." (Spurgeon)

iii. As an invitation, this is a blessing. The summons, "Prepare to meet your God" was nothing but a blessing to Adam. Ever since the fall it is our nature to hide from God, so the call "Prepare to meet your God" has a different sense entirely. Still, if we will come to God we must prepare ourselves.

iv. As a summons, we recognize that one day all will stand before God and give account. "Think awhile upon who it is that you have to meet! You must meet, your God - your God! That is, offended justice you must meet whose laws you have broken, whose penalties you have ridiculed; justice righteously indignant with its sword drawn you must confront. You must meet your God; that is, you must be examined, by unblinded omniscience. He who has seen your heart, and read your thoughts, and jotted down your affections, and remembered your idle words, you must meet him; and infinite discernment you must meet; those eyes that never yet were duped; the God who will see through the veils of hypocrisy and all the concealments of formality. There will be no making yourself out to be better than you are before him." (Spurgeon)

b. The LORD God of hosts is His name: God emphasizes the point by emphasizing Whom makes the point, a God we should never trifle with.

· He is the God of all creation (He who forms mountains, and creates the wind)

· He is the God who is absolutely sovereign over man (who declares to man what his thought is)

· He is the God with all power over nature (and makes the morning darkness)

· He is the God who rules above all (who treads the high places of the earth)

© 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 4 (Chapter Introduction)

Overview

Amo 4:1, He reproves Israel for oppression, Amo 4:4, for idolatry, Amo 4:6, and for their incorrigibleness.

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 4 (Chapter Introduction)

CHAPTER 4

Israel reproved for oppression, Amo 4:1-3 ; for idolatry, Amo 4:4,5 ; and for their incorrigibleness, Amo 4:6-13 .

This verse is an introduction to all that follows in this chapter.

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 4 (Chapter Introduction)

(Amo 4:1-5) Israel is reproved.

(Amo 4:6-13) Their impenitence shown.

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 4 (Chapter Introduction)

In this chapter, I. The oppressors in Israel are threatened for their oppression of the poor (Amo 4:1-3). II. The idolaters in Israel, being joined to idols, are given up to their own heart's lusts (Amo 4:4, Amo 4:5). III. All the sins of Israel are aggravated from their incorrigibleness in them, and their refusal to return and reform, notwithstanding the various rebukes of Providence which they had been under (Amo 4:6-11). IV. They are invited yet at length to humble themselves before God, since it is impossible for them to make their part good against him (Amo 4:12, Amo 4:13).

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

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

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

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

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

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

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

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

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

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

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.

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

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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 4 (Chapter Introduction)

INTRODUCTION TO AMOS 4

In this chapter, the great ones, or the people of Israel, are threatened with calamities for their oppression of the poor, Amo 4:1; and in an ironic manner are reproved for their idolatry, Amo 4:4; then follows an enumeration of several judgments that had been upon them, yet had had no effect on them, to bring them to repentance, nor even mercies, Amo 4:6; and notwithstanding all this, in a wonderful gracious manner, they are called upon to prepare to meet their God, who is described by his power, greatness, and goodness, Amo 4:12.