Text -- Amos 5:16 (NET)

5:16 Because of Israel’s sins this is what the Lord, the God who commands armies, the sovereign One, says: “In all the squares there will be wailing, in all the streets they will mourn the dead. They will tell the field workers to lament and the professional mourners to wail.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Amo 5:16

The prophet foreseeing their obstinacy, proceeds to denounce judgment against them.

Wesley: Amo 5:16

This sort of men are little used to such ceremonies of mourning, but now such also shall be called upon; leave your toil, betake yourselves to publick mourning.

JFB: Amo 5:16

Resumed from Amo 5:13. God foresees they will not obey the exhortation (Amo 5:14-15), but will persevere in the unrighteousness stigmatized (Amo 5:7, Amo 5:10, Amo 5:12).

JFB: Amo 5:16

JEHOVAH.

JFB: Amo 5:16

An accumulation of titles, of which His lordship over all things is the climax, to mark that from His judgment there is no appeal.

JFB: Amo 5:16

The broad open spaces and the narrow streets common in the East.

JFB: Amo 5:16

The citizens shall call the inexperienced husbandmen to act the part usually performed by professional mourners, as there will not be enough of the latter for the universal mourning which prevails.

JFB: Amo 5:16

Professional mourners hired to lead off the lamentations for the deceased; alluded to in Ecc 12:5; generally women (Jer 9:17-19).

Clarke: Amo 5:16

They shall call the husbandman to mourning - Because the crops have failed, and the ground has been tilled in vain

Clarke: Amo 5:16

Such as are skillful of lamentation - See the note on Jer 9:17.

Calvin: Amo 5:16

The particle of inference, set down here, confirms what has been already said, — that the Israelites vainly flattered themselves, though they were in the worst condition. And as the Prophet knew that there would be no end to their evasions, being, as they were, perverse hypocrites, he cuts off all their subterfuges by saying, that God had now announced his purpose concerning them, and that however they might object this or that, God’s judgment could no longer be deferred by delay, for their iniquity was more than sufficiently proved.

Therefore Jehovah, he says, God of hosts, the Lord, saith. He again repeats the attributes of God, in order to set forth his supreme power; as though he had said, that the Israelites gained nothing by acting the part of sophisters with God; for that he is the supreme judge, against whom there is no appeal, and whose sentence cannot be revoked. Hence we see that what is here checked is that waywardness which deceived the Israelites, while they continued to clamor against God. Thus then saith Jehovah; this was said, that they might understand that they were depraved in their disposition, corrupt in morals, wholly given to wickedness, and without a particle of goodness in them.

Thus then saith God, In all the streets of concourse there shall be lamentation, and in all the highways they shall say, Woe! Woe! ³⁶ The Prophet disputes not here with them, nor denounces their vices, but speaks only of punishment; as though he had said, that the litigation was decided, that there was no need of an accuser; for nothing now remained but that God should execute his vengeance on them, inasmuch as he had already contended more than enough with them. And this mode of teaching frequently occurs in the Prophets; and it ought to be observed, that we may not think that we can gain anything by our evasions, when the Lord regards us as guilty. Let us then dread the punishment, which is prepared for all the intractable and the obstinate. They shall say, he says, in all the highways, Woe! Woe! They now prattle and think to prevail by their loquacity: when they murmur against God, they think that a delay is thus attained, that he dares not to inflict punishment; but God nevertheless proceeds with his judgment; they shall cry, Woe! Woe! there will be no time then for devising shifts, but they will be wholly taken up with wailing.

They shall call, he says, the husbandman to mourning Some think אכר , acar, derived from נכר , nucar, which is to own, or, to make, one’s self a stranger: and they are induced to regard it so only for this reason, because the Prophet immediately mentions those who were skillful in mourning. But, as all the Hebrews agree as to the meaning of this word, I am unwilling, without authority to make any change: and it also harmonizes well with what the Prophet says. At the same time, those Hebrew interpreters are wrong, who think that the order is inverted, as though it ought to have been thus, “The skillful in lamentation shall call husband men to mourning.” But the Prophet, I doubt not, meant, that all were to be led together to mourning; for, though the manner was different, yet, in the first place, he appoints mourning to husbandmen, and then he shows that it would be common to all those who were wont to mourn.

Let us then consider what the Prophet says, Lamentation to all the skillful in mourning. Eastern nations we know, exercised themselves in acting grief, and so they do at this day. We find, indeed, that they practiced all manner of gesticulations: a greater moderation at least is seen among us, however heavy the grief may be. And this custom in former times came also into Europe; for we know that there were women hired to mourn at Rome; and we know that there were everywhere those who lamented. They therefore mourned for wages. This vicious custom the Prophet notices: but it is not discussed here whether this was done rightly or foolishly: for the Prophet here only refers to a common custom; ‘There will be lamentations’ he says, ‘to all the skillful in mourning;’ that is, all who are wont to employ their labor in weeping will now be fully occupied. This is the first, though the last in order, at least it is the middle between two other clauses. Now, the two others follow, which are these, — that the very husbandmen would be led to mourning, — and then that there would be lamentation in all the highways. But why does the Prophet say, that all the skillful in mourning were to be occupied in lamentation? Because the common calamity would thus constrain them. He further adds, that this grief would not be feigned; but that as destruction would prevail through the cities and fields none would be exempt. However much the husbandmen were unaccustomed to such rites, they would yet wail and learn this new art, says the Prophet. We now then see what these words mean: but the next verse must be joined to them —

TSK: Amo 5:16

the Lord : Amo 5:27, Amo 3:13

Wailing : Amo 8:10; Isa 15:2-5, Isa 15:8, Isa 22:12; Jer 4:31, Jer 9:10,Jer 9:18-20; Joe 1:8, Joe 1:11, Joe 1:14; Mic 1:8, Mic 2:4; Rev 18:10,Rev 18:15, Rev 18:16, Rev 18:19

such : Jer 9:17-19

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Amo 5:16

Therefore the Lord, the God of Hosts, the Lord - For the third time in these three last verses Amos again reminds them, by whose authority he speaks, His who had revealed Himself as "I am,"the self-existent God, God by nature and of nature, the Creator and Ruler and Lord of all, visible or invisible, against their false gods, or fictitious substitutes for the true God. Here, over and above those titles, "He is,"that is, He alone is, the "God of Hosts, God of all things, in heaven and earth,"the heavenly bodies from whose influences the idolaters hoped for good, and the unseen evil beings Isa 24:21, who seduced them, he adds the title, which people most shrink from, "Lord."He who so threatened, was the Same who had absolute power over His creatures, to dispose of them, as He willed. It costs people nothing to own God, as a Creator, the Cause of causes, the Orderer of all things by certain fixed laws. It satisfies certain intellects, so to own Him. What man, a sinner, shrinks from, is that the God is Lord, the absolute disposer and Master of his sinful self.

Wailing in all streets - Literally, "broad places,"that is, market-places. "There,"where judgments were held, where were the markets, where consequently had been all the manifold oppressions through injustice in judgments and in dealings, and the wailings of the oppressed; "wailing"should come on them.

They shall say in all-the highways - that is, "streets, alas! alas!"our, "woe, woe."It is the word so often used by our Lord; "woe unto you."This is no imagery. Truth has a more awful, sterner, reality than any imagery. The terribleness of the prophecy lies in its truth. When war pressed without on the walls of Samaria, and within was famine and pestilence, woe, woe, woe, must have echoed in every street, for in every street was death and fear of worse. Yet imagine every sound of joy or din or hum of people, or mirth of children, hushed in the streets, and woe, woe, going up from every street of a metropolis, in one unmitigated, unchanging, ever-repeated monotony of grief. Such were the present fruits of sin. Yet what a mere shadow of the inward grief is its outward utterance!

And they shall call the farmer to mourning - To cultivate the fields would then only be to provide food for the enemy. His occupation would be gone. One universal sorrow would give one universal employment. To this, they would call those unskilled, with their deep strong voices; they would, by a public act, "proclaim wailing to those skillful in lamentation."It was, as it were, a dirge over the funeral of their country. As, at funerals, they employed minstrels, both men and women , who, by mournful anthems and the touching plaintiveness of the human voice, should stir up deeper depths of sorrow, so here, over the whole of Israel. And as at the funeral of one respected or beloved, they used exclamations of woe, "ah my brother!"and "ah sister, ah lord, ah his glory,"so Jeremiah bids them, "call and make haste and take up a wailing for us, that our eyes may run down with tears: for a voice of wailing is heard out of Zion. How are we spoiled!"Jer 9:17-19. : "In joy, men long to impart their joys to others, and exhort them to joy with them. Our Lord sanctions this, in speaking of the Good Shepherd, who called His friends and neighbors together, "rejoice with Me, for I have found the sheep which I had lost."

Nor is it anything new, that, when we have received any great benefit from God, we call even the inanimate creation to thank and praise God. So did David ofttimes and the three children. So too in sorrow. When anything adverse has befallen us, we invite even senseless things to grieve with us, as though our own tears sufficed not for so great a sorrow."The same feeling makes the rich now clothe those of their household in mourning, which made those of old hire mourners, that all might be in harmony with their grief.

Poole: Amo 5:16

The prophet foreseeing their obstinacy in their sins, and their refusing to obey his counsel from the Lord, doth proceed to denounce judgment against them.

The Lord, the God of hosts, the Lord, saith thus: that there might be no doubt made of the truth of the prophet’ s words, he doth in most solemn manner attest it to be from the Lord; and that he might awake them to repentance and humiliation, he proclaims the majesty and power of God who calls them to it.

Wailing lamentations uttered in words and gestures, Ecc 12:5 Jer 4:8 Zec 12:10 , shall every where be seen and heard in the broad streets of your cities, as when the Assyrians prevailed and cut off the forces of Israel, besieged and took their strong holds. Shall be in all streets of great towns or cities.

They shall say in all the highways abroad in the country, and on the road, all shall cry out, as undone, dispirited, and hopeless men,

Alas! alas! They shall call the husbandman to mourning: this sort of men are little used to such ceremonies of mourning, but now such shall their state be, that they shall be called upon; Leave your toil, betake yourselves to public mourning.

And such as are skilful of lamentation and to make all sound doleful, call in those whose art lieth in acting the part of mourners, and can move hardest hearts to lament and bewail. See these Jer 9:17,18 Mt 9:23 .

Haydock: Amo 5:16

Lament. Such hired mourners often seemed more grieved than those who were really affected. (Horace, art.) All were invited to join in the common sorrow, Jeremias ix. 17., and xlviii. 31.

Gill: Amo 5:16

Therefore the Lord, the God of hosts, the Lord, saith thus,.... The connection of these words is not with those that immediately precede, but with the whole context; seeing neither promises nor threats, exhortations, good advice, and intimations of grace and mercy, had no effect, at least upon the generality of the people, therefore the Lord declared as follows:

wailing shall be in all streets; in all the streets of the towns and cities of Israel, because of the slain and wounded in them:

and they shall say in all the highways, alas! alas! in the several roads throughout the country, as travellers pass on, and persons flee from the enemy; they shall lament the state of the kingdom, and cry Woe, woe, unto it; in what a miserable condition and circumstances it is in:

and they shall call the husbandmen to mourning: who used to be better employed in tilling their land, ploughing, sowing, reaping, and gathering in the fruits of the earth; but now should have no work to do, all being destroyed, either by the hand of God, by blasting, and mildew, and vermin, or by the trampling and forage of the enemy; and so there would be just occasion for mourning:

and such as are skilful of lamentation to wailing; that have got the art of mourning, and were expert in making moans, and using plaintive tones, and who assisted at funerals, and other doleful occasions; and who are made use of to this day in some countries, particularly in Ireland; and were the old Romans, by whom they were called "siticines", "praefici", and "praeficae" and these mourning men and women were also employed among the Jews at such times; see Mat 9:23; in Jer 9:17, the mourning women are called "cunning women"; and so Lucian ^h calls: them σοφιστας των θρηνων, "sophists at lamentations", artists: at them, well skilled therein, such as those are here directed to be called for. Mr. Lively, our countryman, puts both clauses together, and renders them thus, "the husbandmen shall call to mourning and wailing such as are skilful of lamentation"; to assist them therein, because of the loss of the fruits of the earth; and such a version is confirmed by Jarchi, though he paraphrases it to a different sense;

"companies of husbandmen shall meet those that plough in the fields with the voice of mourners that cry in the streets.''

Commentary -- Verse Notes / Footnotes

NET Notes: Amo 5:16

¹ tn Heb “Therefore.” This logical connector relates back to the accusation of vv. 10-13, not to the parenthetical call to repentance in vv. 14-15. To indicate this clearly, the phrase “Because of Israel’s sins” is used in the translation.

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

³ tn Heb “they will say, ‘Ah! Ah!’” The Hebrew term הוֹ (ho, “ah, woe”) is an alternate form of הוֹי (hoy), a word used to mourn the dead and express outwardly one’s sorrow. See 1 Kgs 13:30; Jer 22:18; 34:5. This wordplay follows quickly, as v. 18 begins with הוֹי (“woe”).

⁴ tn Or “farmers” (NIV, NCV, NRSV, TEV, CEV, NLT).

⁵ tn Heb “those who know lamentation.”

sn Professional mourners are referred to elsewhere in the OT (2 Chr 35:25; Jer 9:17) and ancient Near Eastern literature. See S. M. Paul, Amos (Hermeneia), 180.

Geneva Bible: Amo 5:16

Therefore the LORD, the God of hosts, the Lord, saith thus; Wailing [shall be] in all streets; and they shall say in all the highways, Alas! alas! and they shall call the ^{( i )} husbandman to mourning, and such as are skilful of lamentation to wailing.

^{( i )} So that people of all types will have reason to lament because of the great plagues.

Commentary -- Verse Range Notes

TSK Synopsis: Amo 5:1-27

1 A lamentation for Israel.

4 An exhortation to repentance.

21 God rejects their hypocritical service.

MHCC: Amo 5:7-17

The same almighty power can, for repenting sinners, easily turn affliction and sorrow into prosperity and joy, and as easily turn the prosperity of daring sinners into utter darkness. Evil times will not bear plain dealing; that is, evil men will not. And these men were evil men indeed, when wise and good men thought it in vain even to speak to them. Those who will seek and love that which is good, may help to save the land from ruin. It behoves us to plead God's spiritual promises, to beseech him to create in us a clean heart, and to renew a right spirit within us. The Lord is ever ready to be gracious to the souls that seek him; and then piety and every duty will be attended to. But as for sinful Israel, God's judgments had often passed by them, now they shall pass through them.

Matthew Henry: Amo 5:16-20

Here is, I. A very terrible threatening of destruction approaching, Amo 5:16, Amo 5:17. Since they would not take the right course to obtain the favour of God, God would take an effectual course to make them feel the weight of his displeasure. The threatening is introduced with more than ordinary solemnity, to strike an awe upon them; it is not the word of the prophet only (if so, it might be made light of) but it is the Lord Jehovah, who has an infinite eternal being; it is the God of hosts, who has a boundless irresistible power, and it is Adonai - the Lord, who has an absolute incontestable sovereignty, and a universal dominion; it is he who says it, who can and will make his words good, and he has said, 1. That the land of Israel shall be put in mourning, true mourning, that all places shall be filled with lamentation for the calamities coming upon them. Look into the cities, and wailing shall be in all streets, in the great streets, in the by-streets. Look into the country, and they shall say in all the highways, Alas! alas! we are all undone! The lamentation shall be so great as not to be confined within doors, nor kept within the bounds of decency, but it shall be proclaimed in the streets and highways, and shall run wild. The husbandman shall be called from the plough by the calamities of his country to the natural expressions of mourning; and, because those who will come short of the merits of the cause, such as are skilful of lamentation shall be called to artificial mourning, to put accents upon the lamentations of the real mourners with their Ahone, ahone. Even in all vineyards, where there used to be nothing but mirth and pleasure, there shall be general wailing, when a foreign force invades the country, lays all waste, and there is no making any head against it, no weapons left but prayers and tears. 2. That the land of Israel shall be brought to ruin, and the advances of that ruin are the occasion of all this wailing: I will pass through thee, as the destroying angel passed through the land of Egypt to destroy the first-born, but then passed over the houses of the Israelites. God's judgments had often passed by them, but now they shall pass through them, shall run them through.

II. A just and severe reproof to those who made light of these threatenings, and impudently bade defiance to the justice of God and his judgments, Amo 5:18. Woe unto you that desire the day of the Lord, that really wish for times of war and confusion, as some do who have restless spirits, and long for changes, or who choose to fish in troubled waters, hoping to raise their families, as some had done, upon the ruins of their country; but the prophet tells them that this should be so great a desolation that nobody could get by it. Or it is spoken to those who, in their wailings and lamentations for the calamities they were in, wished they might die, and be delivered out of their misery, as Job did, with passion. The prophet shows them the folly of this. Do they know what death is to those who are unprepared for it, and how much more terrible it will be than any thing that can befal them in this life? Or, rather, it is spoken to those who speak jestingly of that day of the Lord which the prophet spoke so seriously of; they desired it, that is, they challenged it; they said, Let him do his worst; let him make speed, and hasten his work, Isa 5:19. Where is the promise of his coming? 2Pe 3:4. It intimates, 1. That they do not believe it. They say that they wish it would come because they do not believe it will ever come; nor will they believe it unless they see it. 2. That they do not fear it; though they may have some belief of it, yet they had so little consideration of it, and their mind is so intent upon other things, that they are under no apprehension at all of peril from it; instead of having the conscience to dread it, they have the curiosity to desire it. In answer to this, (1.) He shows the folly of those who impudently wished for any of God's judgments, and made a jest of any of the terrors of the Lord: " To what end is it for you that the day of the Lord should come? You will find it both certain and sad; not a thing to be bantered, for it is neither a thing to be questioned whether it will come or no nor a thing to be turned off with a slight when it does come. The day of the Lord is darkness, and not light, Amo 5:18. Shall it not be so? Amo 5:20. Do not your own consciences tell you that it will be so, that it will be very dark, and no brightness in it? "Note, The day of the Lord will be a dark, dismal, gloomy day to all impenitent sinners; the day of judgment will be so; and sometimes the day of their present trouble. And, when God makes a day dark, all the world cannot make it light. (2.) He shows the folly of those who impatiently wished for a change of God's judgment, in hopes that the next would be better and more tolerable. They desire the day of the Lord, in hopes to better themselves (though their hearts and lives be not amended), or, at least, to know the worst. But the prophet tells them that they know not what they ask, Amo 5:19. It is as if a man did flee from a lion and a bear met him, a beast of prey more cruel and ravenous than a lion, or as if a man, to escape all dangers abroad, went into the house for security, and leaned his hand on the wall to rest himself, and there a serpent bit him. Note, Those who are not reformed by the judgments of God will be pursued by them; and, if they escape one, another stands ready to seize them; fear and the pit and snare surround them, Isa 24:17, Isa 24:18. It is madness therefore to defy the day of the Lord.

Keil-Delitzsch: Amo 5:16-17

This judgment is announced in Amo 5:16, Amo 5:17. Amo 5:16. "Therefore thus saith Jehovah the God of hosts, the Lord: In all roads lamentation! and in all streets will men say, Alas! alas! and they call the husbandman to mourning, and lamentation to those skilled in lamenting. Amo 5:17. And in all vineyards lamentation, because I go through the midst of thee, saith Jehovah."Lâkhēn (therefore) is not connected with the admonitions in Amo 5:14, Amo 5:15, nor can it point back to the reproaches in Amo 5:7, Amo 5:10-12, since they are too far off: it rather links on to the substance of Amo 5:13, which involves the thought that all admonition to return is fruitless, and the ungodly still persist in their unrighteousness, - a thought which also forms the background of Amo 5:14, Amo 5:15. The meaning of Amo 5:16, Amo 5:17 is, that mourning and lamentation for the dead will fill both city and land. On every hand will there be dead to weep for, because Jehovah will go judging through the land. The roads and streets are not merely those of the capital, although these are primarily to be thought of, but those of all the towns in the kingdom. Mispēd is the death-wail. This is evident from the parallel 'âmar hō hō , saying, Alas, alas! i.e., striking up the death-wail (cf. Jer 22:18). And this death-wail will not be heard in all the streets of the towns only, but the husbandman will also be called from the field to mourn, i.e., to seep for one who has died in his house. The verb קראוּ , they call, belongs to מספּד אל י , they call lamentation to those skilled in mourning: for they call out the word mispēd to the professional mourners; in other words, they send for them to strike up their wailing for the dead. ידעי נהי (those skilled in mourning) are the public wailing women, who were hired when a death occurred to sing mourning songs (compare Jer 9:16; Mat 9:23, and my Bibl. Archäologie , ii. p. 105). Even in all the vineyards, the places where rejoicing is generally looked for (Amo 5:11; Isa 16:10), the death-wail will be heard. Amo 5:17 mentions the event which occasions the lamentation everywhere. כּי , for (not "if") I go through the midst of thee. These words are easily explained from Exo 12:12, from which Amos has taken them. Jehovah there says to Moses, "I pass through the land of Egypt, and smite all the first-born."And just as the Lord once passed through Egypt, so will He now pass judicially through Israel, and slay the ungodly. For Israel is no longer the nation of the covenant, which He passes over and spares (Amo 7:8; Amo 8:2), but has become an Egypt, which He will pass through as a judge to punish it. This threat is carried out still further in the next two sections, commencing with hōi .

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 5:1-17

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

The structure of this message is chiastic, which focuses attention and emphasis on the middle part.

A A description of certain judgment vv. 1-3

B A call for individual repentance vv. 4-6

C An accusation of legal injustice v. 7

D A portrayal of sovereign Yahweh vv. 8-9

C' An accusation of legal injustice vv. 10-13

B' A call for individual repentance vv. 14-15

A' A description of certain judgment vv. 16-17

Another structural feature stresses the solidarity between Yahweh and His prophet, namely, the alternation between of the words of Amos (vv. 1-2, 6-9, 14-15) and the words of God (vv. 3-5, 10-13, 16-17).

Constable: Amo 5:16-17

Another description of certain judgment 5:16-17

This message concludes by returning to a further description of conditions when Yahweh would judge Israel (cf. vv. 1-3). The sovereign Yahweh of armies, Israel's master, announced wailing in all the open plazas of the Israelite towns and in their streets. There would be many funerals. Everyone would bewail the conditions of divine judgment, not just the professional mourners but even the poor farmers who would have to bury their oppressors. The vineyards, often places of joy and merriment, would be full of mourning, as would the streets. Yahweh promised to pass through the midst of His people, not to bless them but to blast them with punishment. Earlier God had passed through Egypt with similar devastating results (cf. Exod. 11:4-7; 12:12-13).

Guzik: Amo 5:1-27

Amos 5 - The Offerings God Hates

A. Seek the LORD in a time of impending judgment.

1. (1-3) Coming exile and captivity.

Hear this word which I take up against you, a lamentation, O house of Israel: the virgin of Israel has fallen; she will rise no more. She lies forsaken on her land; there is no one to raise her up. For thus says the Lord GOD: "The city that goes out by a thousand shall have a hundred left, and that which goes out by a hundred shall have ten left to the house of Israel."

a. The virgin of Israel has fallen: Amos sees Israel as a tragic young woman who is fallen and forsaken, no one coming to her aid. In rebelling against God, Israel is as helpless as a young woman among violent men.

i. Virgin "depicts the vulnerability of Israel and the special sadness that accompanies her death, as though she should have had a whole life of live and fruitfulness before her." (Hubbard)

b. The city that goes out by a thousand shall have a hundred left: Amos predicts that things will be so bad for Israel that when the enemy comes, a city that would have before sent out a thousand soldiers will now only send out a hundred. "Only a handful of ragged, war-weary men will be left of Israel's proud army." (McComiskey)

2. (4-9) An invitation to seek the LORD.

For thus says the LORD to the house of Israel: "Seek Me and live; but do not seek Bethel, nor enter Gilgal, nor pass over to Beersheba; for Gilgal shall surely go into captivity, and Bethel shall come to nothing. Seek the LORD and live, lest He break out like fire in the house of Joseph, and devour it, with no one to quench it in Bethel; you who turn justice to wormwood, and lay righteousness to rest in the earth!" He made the Pleiades and Orion; He turns the shadow of death into morning and makes the day dark as night; He calls for the waters of the sea and pours them out on the face of the earth; the LORD is His name. He rains ruin upon the strong, so that fury comes upon the fortress.

a. Seek Me and live: When Israel was ripe for judgment, the key to survival was to simply seek the LORD. However, we can't seek the Lord unless we do not seek places of disobedience and self-will (exemplified by Bethel and Gilgal and other rival centers of worship).

i. Bethel, Gilgal, and Beersheba were once places associated with great privlidge and spiritual heritage. Bethel was the place where God met Jacob (Genesis 28:11-19, Genesis 35:1-7). Gilgal was the place where Israel's spiritual reproach was rolled away in the days of Joshua (Joshua 5:1-12). Beersheba was connected to Abraham, Isaac, and Jacob (Genesis 21:22-33, 26:23-33, 46:1-5). Now these were places of vain, empty worship.

ii. There is a play on words in the phrase for Gilgal shall surely go into captivity, and Bethel shall come to nothing. It doesn't come across in the English translation, but in Hebrew it is a clever pun.

b. You who turn justice to wormwood, and lay righteousness to rest: Amos again confronts the corrupt legal system of Israel. Justice had been thoroughly spoiled, and righteousness was as good as dead.

c. He made the Pleiades and Orion: Amos explains why God is worthy to be sought, and why He can deliver Israel from their coming doom. He can do it because He is the God mighty and wise enough to make and uphold the starry constellations in the sky, and to "manage" the creation.

i. This means that God is strong enough to save, but also plenty strong enough to bring judgment (He rains ruin upon the strong, so that fury comes upon the fortress). If the strong and the fortress can't stand before God's power, no one can.

3. (10-15) The cause, the curse, and the cure.

They hate the one who rebukes in the gate, and they abhor the one who speaks uprightly. Therefore, because you tread down the poor and take grain taxes from him, though you have built houses of hewn stone, yet you shall not dwell in them; you have planted pleasant vineyards, but you shall not drink wine from them. For I know your manifold transgressions and your mighty sins: Afflicting the just and taking bribes; diverting the poor from justice at the gate. Therefore the prudent keep silent at that time, for it is an evil time. Seek good and not evil, that you may live; so the LORD God of hosts will be with you, as you have spoken. Hate evil, love good; establish justice in the gate. It may be that the LORD God of hosts will be gracious to the remnant of Joseph.

a. They hate the one who rebukes in the gate: Amos tells us the cause of coming judgment - the terrible way that the people of Israel treat one another, especially how the strong take advantage of the weak. The weak has no voice in the gate, is robbed by oppressive taxes. The rich take advantage with bribes and pay off the system to drive the poor from justice.

i. The gate was the law-court in ancient cities. Israel's courts were so corrupt that they silenced the poor and righteous. The effect of this culture of injustice was that the prudent keep silent at that time, for it is an evil time - godly and righteous people did not speak out either fearing retribution or knowing it would do no good.

ii. "Judicial decisions for each community were taken at the gate of the city, where the heads of families and other elders assembled to hear witnesses, arbitrate disputes, decide controversies and generally dispense justice. The space on the inner side of the gate together with rooms or alcoves in the gate area itself were used as courtrooms." (Hubbard)

b. Though you have built houses of hewn stone, yet you shall not dwell in them: Amos tells us God's curse for Israel's wickedness. Though the wicked in Israel gained fancy houses and vineyards from their oppression of the poor and railroading of justice, the gains were only temporary. God will evict them from their dishonestly gained houses and vineyards.

c. Seek good and not evil, that you may live; so the LORD God of hosts will be with you: Amos proclaims God's cure for Israel's sin. They must begin to simply seek good and not evil. They must transform their corrupt courts and establish justice in the gates.

B. Wailing and woe upon Israel.

1. (16-20) Wailing and woe in the day of the LORD.

Therefore the LORD God of hosts, the Lord, says this: "There shall be wailing in all streets, and they shall say in all the highways, 'Alas! Alas!' They shall call the farmer to mourning, and skillful lamenters to wailing. In all vineyards there shall be wailing, for I will pass through you," says the LORD. Woe to you who desire the day of the LORD! For what good is the day of the LORD to you? It will be darkness, and not light. It will be as though a man fled from a lion, and a bear met him! Or as though he went into the house, leaned his hand on the wall, and a serpent bit him! Is not the day of the LORD darkness, and not light? Is it not very dark, with no brightness in it?

a. They shall call the farmer to mourning, and skillful lamenters to wailing: This refers to the Jewish practice of hiring professional mourners to wail at a funeral. Amos describes judgment so widespread that there was a shortage of skillful lamenters, so they had to hire the farmer to mourning.

i. Because the Prophet Amos as a farmer, he often relates the judgments of God to how they affect the farmers of Israel.

b. For what good is the day of the LORD to you? It will be darkness, and not light: In their religious ritualism, the people of Israel still claimed they longed for the day of the LORD. Amos rightly warns them that they don't know what they are asking for because the day of the LORD will bring them judgment, not mercy. They will end up worse off than before, it will be as though a man fled from a lion, and a bear met him!

i. "The illustrative parable makes it clear that darkness and light do not speak here of wickedness and righteousness but of disaster and safety." (Hubbard)

2. (21-27) Israel's religious ceremonies will not save them from the wailing and woe to come.

"I hate, I despise your feast days, and I do not savor your sacred assemblies. Though you offer Me burnt offerings and your grain offerings, I will not accept them, nor will I regard your fattened peace offerings. Take away from Me the noise of your songs, for I will not hear the melody of your stringed instruments. But let justice run down like water, and righteousness like a mighty stream. Did you offer Me sacrifices and offerings In the wilderness forty years, O house of Israel? You also carried Sikkuth your king and Chiun, your idols, the star of your gods, which you made for yourselves. Therefore I will send you into captivity beyond Damascus," says the LORD, whose name is the God of hosts.

a. I hate, I despise your feast days: This would have amazed - and offended - those in Israel who heard Amos say this. They told themselves that they were really honoring God and pleasing Him by their observance of the feasts and sacred assemblies, but God was offended by their religious ceremonialism, disconnected from the heart and justice towards one another.

i. Amos expresses the same idea Jesus did in Matthew 5:23-24: Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. Israel thought their feast days, their sacred assemblies, their burnt offerings, their grain offerings, their peace offerings, and their songs were nothing as long as there was no justice or righteousness in their dealings with others.

b. Let justice run down like water, and righteousness like a mighty stream: It is easy to separate our religious ceremonies from the way we treat others, and to think that God should be happy if we give Him "His due" without regard to justice and righteousness towards others. God won't have it. He says, "Keep your annoying religious ceremonies, and let justice run down like water, and righteousness like a mighty stream."

i. "A momentary flow of justice and righteousness will not do; these virtues are to keep on in the social order like a stream that does not dry up with summer heat." (McComiskey)

c. You also carried Sikkuth your king and Chiun, your idols, the star of your gods, which you made for yourselves: Apparently, these were pagan deities Israel brought with them from Egypt into the Promised Land. God reminds Israel that though they sacrificed to Him in the wilderness, they also hung on to their idolatry. It didn't please Him then and it doesn't please Him now.

i. The NIV translates Sikkuth and Chiun as shrine and pedestal. It's simply a difficult passage to translate. The Septuagint has Moloch for Sikkuth and Rephan (an Egyptian deity related to the planet Saturn) for Chiun.

d. Therefore I will send you into captivity: Israel's extreme sin merited an extreme correction, nothing less than exile and captivity.

© 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 5 (Chapter Introduction)

Overview

Amo 5:1, A lamentation for Israel; Amo 5:4, An exhortation to repentance; Amo 5:21, God rejects their hypocritical service.

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 5 (Chapter Introduction)

CHAPTER 5

A lamentation for Israel, Amo 5:1-3 . An exhortation to repentance, Amo 5:4-20 . God rejecteth their hypocritical service, Amo 5:21-27 .

This preface you have in the same words Amo 3:1 , and in part also Amo 4:1 ; to which I now add, that the person here speaking may refer to the prophet and to the Lord who sent him, both speak this word.

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 5 (Chapter Introduction)

(Amo 5:1-6) Israel is called to seek the Lord.

(Amo 5:7-17) Earnest exhortations to repentance.

(Amo 5:18-27) Threatenings respecting idolatries.

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 5 (Chapter Introduction)

The scope of this chapter is to prosecute the exhortation given to Israel in the close of the foregoing chapter to prepare to meet their God; the prophet here tells them, I. What preparation they must make; they must " seek the Lord," and not seek any more to idols (Amo 5:4-8); they must seek good, and love it (Amo 5:14, Amo 5:15). II. Why they must make this preparation to meet their God, 1. Because of the present deplorable condition they were in (Amo 5:1-3). 2. Because it was by sin that they were brought into such a condition (Amo 5:7, Amo 5:10-12). 3. Because it would be their happiness to seek God, and he was ready to be found of them (Amo 5:8, Amo 5:9, Amo 5:14). 4. Because he would proceed, in his wrath, to their utter ruin, if they did not seek him (Amo 5:5, Amo 5:6, Amo 5:13, Amo 5:16, Amo 5:17). 5. Because all their confidences would fail them if they did not seek unto God, and make him their friend. (1.) Their profane contempt of God's judgments, and setting them at defiance, would not secure them (Amo 5:18-20). (2.) Their external services in religion, and the shows of devotion, would not avail to turn away the wrath of God (Amo 5:21-24). (3.) Their having been long in possession of church-privileges, and in a course of holy duties, would not be their protection, while all along they had kept up their idolatrous customs (Amo 5:25-27). They have therefore no way left them to save themselves, but by repentance and reformation.

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.

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

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

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

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

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

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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 5 (Chapter Introduction)

INTRODUCTION TO AMOS 5

In this chapter the prophet exhorts Israel to hear his lamentation over them for their impending ruin, Amo 5:1; nevertheless to seek the Lord, and all that is good; to forsake their idols, and repent of their sins, in hopes of finding mercy, and living comfortably; or otherwise they must expect the wrath of God for their iniquities, especially their oppression of the poor, Amo 5:4; otherwise it would be a time of weeping and wailing, of darkness and distress, however they might harden or flatter themselves, or make a jest of it, Amo 5:16; for all their sacrifices and ceremonial worship would signify nothing, so long as they continued their idolatry with them Amo 5:21; and therefore should surely go into captivity, Amo 5:27.