Text -- Amos 6:10 (NET)

6:10 When their close relatives, the ones who will burn the corpses, pick up their bodies to remove the bones from the house, they will say to anyone who is in the inner rooms of the house, “Is anyone else with you?” He will respond, “Be quiet! Don’t invoke the Lord’s name!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Amo 6:10

Or near kinsman, instead of those who were wont to do this, and were paid for it; but now none of these remaining, the next to the dead must, as well as he is able, take him up on his shoulders, and carry him.

Wesley: Amo 6:10

Though the Jews mostly buried, yet in some cases they burned the dead bodies, as in this of pestilence.

Wesley: Amo 6:10

The flesh being consumed, the bones are reserved to be buried.

Wesley: Amo 6:10

Any one he sees near the house out of which the bones are carried.

Wesley: Amo 6:10

Is any one living in your house.

Wesley: Amo 6:10

Do not complain, lest thou thyself be killed, lest all be rifled.

Wesley: Amo 6:10

It is too late to seek God, who is executing his immutable decree.

JFB: Amo 6:10

The nearest relatives had the duty of burying the dead (Gen 25:9; Gen 35:29; Jdg 16:31). No nearer relative was left of this man than an uncle.

JFB: Amo 6:10

The uncle, who is also at the same time the one that burneth him (one of the "ten," Amo 6:9). Burial was the usual Hebrew mode of disposing of their dead. But in cases of necessity, as when the men of Jabesh-gilead took the bodies of Saul and his three sons from the walls of Beth-shan and burned them to save them from being insulted by the Philistines, burning was practised. So in this case, to prevent contagion.

JFB: Amo 6:10

That is, the dead body (Gen 50:25). Perhaps here there is an allusion in the phrase to the emaciated condition of the body, which was little else but skin and bones.

JFB: Amo 6:10

That is, to the only one left of the ten in the interior of the house [MAURER] (compare Note, see on Isa 14:13).

JFB: Amo 6:10

After receiving the reply, that none is left besides the one addressed, when the man outside fancies the man still surviving inside to be on the point, as was customary, of expressing devout gratitude to God who spared him, the man outside interrupts him, "Hold thy tongue! for there is not now cause for mentioning with praise (Jos 23:7) the name of Jehovah"; for thou also must die; as all the ten are to die to the last man (Amo 6:9; compare Amo 8:3). Formerly ye boasted in the name of Jehovah, as if ye were His peculiar people; now ye shall be silent and shudder at His name, as hostile to you, and as one from whom ye wish to be hidden (Rev 6:16), [CALVIN].

Clarke: Amo 6:10

A man’ s uncle shall take him up - Bp. Newcome says, this obscure verse seems to describe the effects of famine and pestilence during the siege of Samaria. The carcass shall be burnt, and the bones removed with no ceremony of funeral rites, and without the assistance of the nearest kinsman. Solitude shall reign in the house; and if one is left, he must be silent, (see Amo 8:3), and retired, lest he be plundered of his scanty provision! Burning the body, and then collecting the ashes, and putting them into an urn, was deemed the most honorable mode of burial.

Calvin: Amo 6:10

In the beginning of the verse the Prophet expresses more clearly what he had just said, — that the pestilence would be so severe as to consume the whole family: for when he speaks of an uncle coming to bury the dead, he shows, that unless neighbors performed their duty, bodies would remain without the honor of a burial: but this never happened, except during extreme devastation; for though the pestilence destroyed many in the same city, there were yet always some who buried the dead. When therefore it was necessary for uncles to perform this office, it was evident how great the calamity would be. This the Prophet meant to express in these words, His uncle shall take him away; that is, his uncle shall take away each of the dead. But this office, being servile, as I have said, was wont to be committed to mercenaries; and when a father or an uncle was constrained to do this, it was a proof of great confusion.

An uncle then shall come and take him away שרף , shireph, means to burn; it is written here with ס , but the change of ש into ס is well known. Hence, many render the words, and shall burn him in order to take away his bones; and this interpretation seems to suit the place. Then it is, “he will burn him, that he may carry his bones out of the house”. Dead bodies, as it is well known, were usually carried forth and burnt publicly. But as one man could not carry out a dead body especially an old man, and Amos mentions an uncle, he says, that another plan would be necessary, that the uncle would burn his nephews at home, that he might have the bones only to carry out, as he could not carry forth their dead bodies. This seems to me to be the real meaning of the Prophet. For they who explain this of a maternal uncle, have no reason on their side: it was enough to mention one only when men were so few. If indeed a maternal uncle be added to the paternal one, a great number of men would seem to have been still remaining. But when mention is made only of one uncle, this circumstance agrees best with what I have stated. An uncle shall come, he shall take him; and then, he will burn him that he may carry forth his bones. The bones could be easier carried out when the body was burnt, for the burden was not so heavy. We now then perceive the meaning of the words.

It follows, And he will say to him who shall be at the sides of the house. By the sides of the house, understand the next dwellings. He will then inquire, Is there yet any one with thee? that is, Is any one of thy neighbors alive? We cannot indeed explain the sides of the house as meaning the inner parts of the house, except one understands a reference to be made to strangers or lodgers, as though the Prophet said, “If there will be any lodger, he will seek retreat in some corner of the house.” Then the uncle, when the whole house had become desolate, should he by chance meet a guest, says, “Is there any one with thee? And he shall say, There is an end”, or a decay. Though there be some ambiguity in the words, we yet see what the Prophet meant, and what he had in view. He indeed confirms what he had previously declared in the person of God, which was, — that though ten remained alive in one house, yet all of them would die together, so that there would not be, no not one survivor; for the uncle, on inquiring respecting his nephews, whether any remained, would hear, that there was an end, that all had perished together. Now, the design of these words was to strike men with terror; for we know how great their stupidity is, as long as God spares them: but when they feel his hand, they then dread, though they are not moved by any threatenings. This, then, is the reason why the Prophet denounces here at large on the Israelites the dreadful judgment, which they would not dread, being, as we have seen, extremely secure and thoughtless.

It follows, And he will say; Be silent; for it is not meet to mention the name of Jehovah This place is differently explained. Some think that their extreme wickedness is here noticed, that those who died, even in their last moments, would not mention the name of God. They thus then expound the words, — “Be silent,” as though it were the expression of one indignant or of one who denied God. Be silent, then; for they remembered not the name of God, that is, those whom God would have humbled, repented not of their perverseness; even death itself could not bring them to the right way. Others give this exposition: Be silent, for it is not meet to mention the name of God; that is, “What can God’s name do to us? for we abhor it as a bad and an unhappy omen; for God brings us no joy”. The wicked dread the name of God, and wish it to be wholly obliterated. But it seems to me that the Prophet’s design is another, which interpreters have not sufficiently weighed. We first find that the hypocrites, whom he reproves, boasted of God’s name; for they said in adversity that it was the day of the Lord, as though they expected a change for the better. The Prophet now says, that the time would come when this boasting would cease, for they would perceive that God was offended with them, and they would no longer falsely pretend his name, as they had been wont to do. There is then a contrast to be understood between what is here said, and what is said in a former verse. The Prophet had previously inveighed against their rash vaunting, when they pretended the name of God without any shame, “O! we are God’s people, we are a holy nation, we are God’s heritage”. As, then, they were become thus arrogant, and yet had cast away God far from them, the Prophet now says, “These delusions shall then cease, by which ye now deceive yourselves; God will not suffer you wickedly to abuse his name, as we have ever hitherto done; and ye still go on in this iniquity. Ye shall at that time,” he says, “be silent respecting God’s name; yea, it will be a dread to you.”

We now apprehend the Prophet’s object: he means that such would be the grievousness of this last calamity, that the Israelites would really find that God was an enemy incensed against them, so that they would cast aside the false glorying which filled them with pride; yea, that they would dread the very name of God, for they would know that nothing would be better for them than to be hid from his presence. As it is said of the reprobate,

‘They will say to the mountains, Cover us;
and to the hills, Bury us,’
(Rev 6:16)

so also in this place, the Prophet says, that when hypocrites shall be struck and seriously frightened by God’s judgments, their false vauntings will continue no longer; for they would find that to be near God is to be near destruction. Be silent, then, for there is no reason for us to remember the name of Jehovah. It follows —

TSK: Amo 6:10

And a : Abp. Newcome says that this obscure verse seems to describe the effects of the famine and pestilence during the siege of Samaria.

that burneth : Amo 8:3; 1Sa 31:12; 2Ki 23:16; Jer 16:6

Hold : Amo 5:13; Num 17:12; 2Ki 6:33; Eze 24:21

for : Jer 44:26; Eze 20:39

we may not make : or, they will not make, or, have not made

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Amo 6:10

And a man’ s uncle ... and he that burneth him - Literally, "and there shall take him up his uncle and his burner,"that is, his uncle who, as his next of kin, had the care of his interment, was himself the burner. Burial is the natural following out of the words, "dust thou art and unto dust thou shalt return."The common burying-places (such as we find in the history of the patriarchs) were the natural expression of the belief in the Resurrection. The bodies rested together, to be raised together. The pagan burned the bodies of Christian martyrs, and scattered their ashes in mockery of the Resurrection . The pagan noticed that it was matter of piety with the Jews "to bury rather than to burn bodies."The only exceptions are the history of Saul, and this place. Both were cases of emergency. The men of Jabesh-Gilead doubtless burned the bodies of Saul and his sons , for fear the Philistines might disinter them, if buried, and renew their insults upon them. The Israelites still buried what would not be disturbed or could be concealed - the bones. David solemnly buried their remains in the sepulchre of Kish, Saul’ s father 2Sa 21:12-14. So probably here also, it is mentioned as an aggravation, that one who loved them, had to burn their bodies. He does not say, why: but mentions it, as one feature of the common suffering. Parents, brothers - all gone; a man’ s uncle was his "burner."There was no other interment than this, the most alien from their affections and religion. It may have been on account of the extreme infection (the opening of a forgotten burying place of those who died of the plague of London produced a virulent disease, though 1 12 century had elapsed), or from the delay of burial, when, death reigning all round, there had been none to bury the dead.

He who is "by the sides,"that is, the furthest part "of the house."He was the one survivor of the ten, and he too, sick. The question, Is there "yet"any "with thee?"inquires whether there was anyone, alive, to succor, or dead, to burn? There was none. All, even the bodies, had now been removed; one only remained, of all the hum, din, and throng, in that abode of luxury, one only "in the extremity"of its untenanted chambers. Probably the sick man was going to speak of God. The uncle breaks in upon his "No!"with "Hush! for we may not make mention of the Name of the Lord."Times of plague are, with the most, times of religious despair. They who had not feared God in their prosperity, do nothing but fear Him then. Fear, without love, turns man more away from God. He feels then the presence and power of God whom he had forgotten. He owns Him as the Author of his miseries; but, not having known Him before, he knows Him now in no other relation.

The words then, "for not to be mentioned is the Name of the Lord,"are very probably the voice of despair. "It is useless to name Him now. We did not name His Name in life. It is not for "us"to name it now, in death."It might be the voice of impatient aversion, which would not bear to hear of God, the Author of its woe; or it might be the voice of superstition, which would not name God’ s Name, for fear of bringing fresh evil upon itself. All these grounds for not naming the Name of God and others yet worse, recur, again and again, under the pressure of a general sudden destruction. Such times being out the soul to light, as it is. Souls, which have sinned away the grace of God and are beyond its reach, pass unobserved amid the thronging activity of ordinary life. They are arrested then. They must choose then or never. Their unchanged aversion from God, then, unveils what they had been before. They choose once more, deliberately, in the face of God’ s judgments, what they had habitually chosen before, and, by the dreadful nakedness of their choice of evil, become now unmitigatedly evil. The prophet gives one instance of this utter misery of body and soul, because detail of misery sets the whole calamity more before people’ s eyes. In one picture, they see all. The words, or what the words imply, that, in extreme calamity, people do not mention the Name of God, come true in different minds out of different characters of irreligion.

It has also been thought, that the brief answer, "Hush!"closes the dialogue. The uncle asks, "is there yet with thee?"He answers, "None."The other rejoins "Hush!"and the prophet assigns the ground; "for the Name of the Lord is not to be named."If people have not sought God earlier, they have, when his hand is heavy upon them, no heart, nor time, nor thought, nor faith to seek Him.

Poole: Amo 6:10

A man’ s uncle or some near kinsman, shall take him up, instead of those mercenaries who were wont to do this, and were paid for it; but now none of these to be had, the next to the dead must, as well as he is able, take him up on his shoulders, and carry him, i.e. the last of the ten, the other nine being dead.

He that burneth him: though the Jews mostly buried, yet in some cases they burned the dead bodies, as in this of wasting pestilence, when they could not carry them out, either for fear of infecting others, or for want of help.

To bring out the bones out of the house all that remained: the flesh of the dead being consumed to ashes, the bones are reserved to be buried, and laid up in some sepulchre of their ancestors.

Shall say he that doth this office for the last of his dead friends shall inquire of one he seeth either dwelling near, and by the sides of the house out of which the bones are carried, or else of some that lay undiscerned in the corner of the house where so many died,

Is there yet any with thee? is any one living in this your house, hath any one escaped?

He shall say, No the man of whom the uncle, or whoever carried out the bones, inquireth.

Then shall he say then shall the inquirer say,

Hold thy tongue either, Murmur not against God, or mourn not, for so sad is the time that the dead are happier than the living; or, Say nothing, lest all be rifled from thee; for such inhumanity was among them, that there were those who would dare to rifle infected houses. Or else, which suits the next words, Be silent under God’ s just displeasure.

We may not make mention of the name of the Lord now it is too late to seek God, who its executing his immutable decree and sentence, which we were advised to prevent, but did not in season.

Haydock: Amo 6:10

Burn. After the captivity, it was more common to bury or to embalm the dead. (Calmet)

Gill: Amo 6:10

And a man's uncle shall take him up,.... That is, his father's brother, as Kimchi; or his near kinsman, as the Targum; to whom the right of inheritance belongs, and also the care of his funeral; he shall take up the dead man himself, in order to inter him, there being none to employ in such service; the mortality being so universal, either through the pestilence raging everywhere, or through the earthquake, men being killed by the fall of houses upon them; which Aben Ezra takes to be the case here; see Amo 6:11;

and he that burneth him; which may be read disjunctively, "or he that burneth him" ^e; his mother's brother, according to Judah ben Karis in Aben Ezra; for which there seems to be no foundation. The Targum renders it in connection with the preceding clause,

"shall take him up from burning;''

and so Jarchi interprets of a man's being found, and taken up in a house, burnt by the enemy at the taking of the city: but it is best to understand it of one whose business it was to burn the dead; which, though not commonly used among the Jews, sometimes was, 1Sa 31:12; and so should be at this time, partly because of the infection, and to stop the contagion; and chiefly because a single man could not well carry whole bodies to the grave, to bury them; and therefore first burnt their flesh, and then buried their bones, as follows:

to bring out the bones out of the house; in order to bury them:

and shall say unto him that is by the sides of the house; or "in the corner of it" ^f, as the Targum; either the uncle shall say to the burner, that is searching the house for the dead; or the uncle and burner, being one and the same person, shall say to the only surviving one of the ten, that is got into some corner of the house through fear or melancholy, under such a sad calamity,

is there yet any with thee? any dead corpse to be brought out and burned and buried?

and he shall say, no; there are no more: or " there is an end" of them all ^g; the last has been brought out: or, as the Targum,

"they are perished;''

they are all dead, and carried out:

then shall he say, hold thy tongue; lest the neighbours should hear, and be discouraged at the number of the dead in one house; or say not one word against the providence of God, nor murmur and repine at his hand, since it is just and righteous:

for we may not make mention of the name of the Lord; being forbid by their superiors; or it is not right to do it by way of complaint, since our sins have deserved such judgments to come upon us; or it will be to no purpose to make mention of the name of the Lord, and pray unto him to turn away his hand, since destruction is determined, the decree is gone forth. The Targum is,

"he shall say, remove (that is, the dead), since while they lived they did not pray in the name of the Lord.''

And so the Syriac and Arabic versions make this to be the reason of the mortality, "because they remembered not the name of the Lord"; or, "called not upon" it.

Commentary -- Verse Notes / Footnotes

NET Notes: Amo 6:10

¹ tn The translation assumes that “their relatives” and “the ones who will burn the corpses” are in apposition. Another option is to take them as distinct individuals, in which case one could translate, “When their close relatives and the ones who will burn the corpses pick up…” The meaning of the form translated “the ones who burn the corpses” is uncertain. Another option is to translate, “the ones who prepare the corpses for burial” (NASB “undertaker”; cf. also CEV). See S. M. Paul, Amos (Hermeneia), 215-16.

² tn This verse is notoriously difficult to interpret. The Hebrew text literally reads, “And he will lift him up, his uncle, and the one burning him, to bring out bones from the house. And he will say to the one who is in the inner parts of the house, ‘Is there [anyone] still with you?’ And he will say, ‘Be quiet for not to invoke the name of the Lord.’” The translation assumes that the singular pronominal and verbal forms throughout the verse are collective or distributive. This last sentence has been interpreted in several ways: a command not to call on the name of the Lord out of fear that he might return again in judgment; the realization that it is not appropriate to seek a blessing in the Lord’s name upon the dead in the house since the judgment was deserved; an angry refusal to call on the Lord out of a sense that he has betrayed his people in allowing them to suffer.

Geneva Bible: Amo 6:10

And a man's uncle ^{( k )} shall take him up, and he that burneth him, to bring out the bones out of the house, and shall say unto him that [is] by the ^{( l )} sides of the house, [Is there] yet [any] with thee? and he shall say, No. Then shall he say, ^{( m )} Hold thy tongue: for we may not make mention of the name of the LORD.

^{( k )} The destruction will be so great, that almost none will be left to bury the dead: and therefore they will burn them at home, to carry out the burnt ashes with more ease.

^{( l )} That is, to some neighbour that dwells near by.

^{( m )} They will be so astonished at this destruction, that they will not boast any more of the name of God, and that they are his people: but they will be silent when they hear God's name, and abhor it, as those that are desperate, or reprobate.

Commentary -- Verse Range Notes

TSK Synopsis: Amo 6:1-14

1 The wantonness of Israel,

7 shall be plagued with desolation;

12 and their incorrigibleness shall end in affliction.

MHCC: Amo 6:8-14

How dreadful, how miserable, is the case of those whose eternal ruin the Lord himself has sworn; for he can execute his purpose, and none can alter it! Those hearts are wretchedly hardened that will not be brought to mention God's name, and to worship him, when the hand of God is gone out against them, when sickness and death are in their families. Those that will not be tilled as fields, shall be abandoned as rocks. When our services of God are soured with sin, his providences will justly be made bitter to us. Men should take warning not to harden their hearts, for those who walk in pride, God will destroy.

Matthew Henry: Amo 6:8-14

In the former part of the chapter we had these secure Israelites loading themselves with pleasures, as if they could never be made merry enough; here we have God loading them with punishments, as if they could never be made miserable enough. And observe,

I. How strongly this burden is bound on, not to be shaken off by their presumption and security; for it is bound by the Lord the God of hosts, by his mighty, his almighty, hand, which none can resist; it is bound with an oath, which puts the sentence past revocation: The Lord God has sworn, and he will not repent, and, since he could swear by no greater, he has sworn by himself. How dreadful, how miserable, is the case of those whose ruin, whose eternal ruin, God himself has sworn, who can execute his purpose and cannot alter it!

II. How heavily this burden lies! Let us see the particulars. 1. God will abhor and abandon them, and that implies misery enough, all misery: I abhor the excellency of Jacob, all that which they are proud of, and value themselves upon, and for which they call and count themselves the chief of nations. Their visible church-membership, and the privileges of that, their temple, altar, and priesthood, these were, more than any thing, the excellencies of Jacob; but, when these were profaned and polluted by sin, God abhorred them; he hated and despised them, Amo 5:21. Note, God abhors that form of godliness which hypocrites keep up, while they abhor the power of it. And if he abhors their temple, for the iniquity of that, no marvel that he hates their palaces, for the injustices and oppression he finds there. Note, that creature which we take such a complacency and put such a confidence in as to make it a rival with God is thereby made abominable to him. He hates the palaces of sinners, for the sake of wickedness of those that dwell therein. Pro 3:33, The curse of the Lord is in the house of the wicked. And, if God abhor them, immediately it follows, He will deliver up the city with all that is therein, deliver it up into the hands of the enemy, that will lay it waste, and make a prey of all its wealth. Note, Those that are abhorred and abandoned of God are undone to all intents and purposes. 2. There shall be a great and general mortality among them (Amo 6:9): If there remain ten men in one house, that have escaped the sword of the enemy, yet they shall be met with another way; they shall all die by famine or pestilence. In the most sickly times, if there be ten in a house, one may hope that at least the one-half of them will escape, according to the proportion of two in a bed, one taken and the other left; but here not one of ten shall live to bury the rest. Another instance of the greatness of the mortality is (Amo 6:10) that the nearest relations of the dead shall be forced with their own hands to wind up their bodies, and bury them, for want of other hands to be employed in it; that is all that the next of kin, to whom the right of redemption belongs, can do for them, and with great reluctance will they do that. It intimates that the young people shall be cut off soonest; for the uncle that survives is, ordinarily, the senior relation. "When the uncle comes with the sexton (or him that burns ), to bring out the bones out of the house, he shall say to him that he sees next about the house, ' Is there any yet with thee? Are there any left alive?' And he shall say, 'No, this is the last; now the whole family is cut off by death, and neither root nor branch remains."' But that which makes the judgment the more grievous is that their hearts seem to be hardened under it. "When he that is found by the sides of the house begin to enter into discourse with those that are carrying off the dead, they shall say, ' Hold thy tongue; do not stand preaching to us about the hand of Providence in this calamity, for we may not make mention of the name of the Lord; God is so angry with us that there is no speaking to him; he is so extreme to mark what we do amiss that we dare not so much as make mention of his name."' Thus the foolishness of men perverts their way, and brings them into distress, and then their heart frets against the Lord. Even then they will not take notice of his hand, nor suffer those about them to do it. Perhaps it was forbidden by some of the idolatrous kings to make mention of the name of Jehovah, as by the law of Moses it was forbidden to make mention of the names of the heathen-gods: "We may not do it without incurring the penalty."Note, Those hearts are wretchedly hardened indeed that will not be brought to make mention of God's name, and to worship him, when the hand of God has gone out against them, and when, as here, sickness and death are in their families. Thus those heap up wrath who cry not when God binds them. 3. Their houses shall be destroyed, Amo 6:11. God will smite the great house with breaches, and the little house with clefts; they shall both be cracked so as to lose their beauty and strength, and to be hastening towards a fall. The princes' palaces are not above the rebuke of divine justice, nor the poor men's cottages beneath it; neither shall escape. When sin has marked them for ruin God will find ways to bring it about. It is by order from him that breaches are made.

III. How justly they are thus burdened. If we understand the matter aright, we shall say, The Lord is righteous. 1. The methods used for their reformation had been all fruitless and ineffectual (Amo 6:12): Shall horses run upon the rock, to hurl or harrow the ground there? Or will one plough there with oxen? No, for there will be no profit to countervail the pains. God has sent them his prophets, to break up their fallow-ground; but they found them as hard and inflexible as the rock, rough and rugged, and they could do no good with them, nor work upon them, and therefore they shall not attempt it any more. They will not be reclaimed, and therefore shall not be reproved, but quite abandoned. Note, Those who will not be cultivated as fields and vineyards shall be rejected as barren rocks and deserts, Heb 6:7, Heb 6:8. 2. They had abused their power to the wrong and oppression of many, whose injured cause the sovereign Judge would not only right, but revenge: You have turned judgment into gall, which is nauseous, and the fruit of righteousness into hemlock, which is noxious; it would make one sick to see how those that were entrusted with the administration of public justice bore down equity with that power which they out to have defended and supported it, and so turned its own artillery against itself. Note, When our services of God are soured with sin his providences will justly be embittered to us. 3. They had set the judgments of God at defiance, and, confiding in their own strength, thought themselves a match for Omnipotence, Amo 6:13. They rejoiced in a thing of nought, pleased themselves with a fancy that no evil should befal them, though they had no ground at all for that confidence, nothing to trust to that would bear any weight. They said, " Have we not taken to us horns; have we not arrived to great dignity and dominion, have we not pushed down our enemies and pushed on our victories, and this by our own strength, our own skill and courage, our own wealth and military force? Who then need we be afraid of? Who then need we make court to? Not God himself."Note, Prosperity and success commonly make men secure and haughty; and those that have done much think they can do any thing, any thing without God, nay, any thing against him. But those who trust in their own strength rejoice in a thing of nought, and so they will find. Probably they did not say this with their lips, totidem verbis - in so many words, but it was the language of their hearts and of their actions, both which God understands.

IV. How easily and effectually this burden shall be brought upon them, Amo 6:14. He that brings it upon them is the Lord the God of hosts, who both may do and can do what he pleases, who has all creatures at his command, and who, when he has work to do, will not be at a loss for instruments to do it with; though they are the house of Israel, yet he will raise up against them a nation which they feared not, but had many a time hoped in, even the Assyrians, and this nation shall afflict them, bring them into straits, and put them to pain, from the entering in of Hamath, in the north, to the river of the wilderness, the river of Egypt, Sihor or Nile, in the south. The whole nation has shared in the iniquity, and therefore must expect to share in the calamity. Note, When men are in any way instruments of affliction to us we must see God raising them up against us, for they are in his hand - the rod, the sword, in his hand. The Lord has bidden Shimei curse David.

Keil-Delitzsch: Amo 6:8-11

This threat is carried out still further in Amo 6:8-11. Amo 6:8. "The Lord Jehovah hath sworn by Himself, is the saying of Jehovah, the God of hosts: I abhor the pride of Jacob, and his palaces I hate; and give up the city, and the fulness thereof. Amo 6:9. And it will come to pass, if then men are left in a house, they shall die. Amo 6:10. And when his cousin lifts him up, and he that burieth him, to carry out the bones out of the house, and saith to the one in the hindermost corner of the house, Is there still any one with thee? and he says, Not one; then will he say, Hush; for the name of Jehovah is not to be invoked. Amo 6:11. For, behold, Jehovah commandeth, and men smite the great house to ruins, and the small house into shivers." In order to show the secure debauchees the terrible severity of the judgments of God, the Lord announces to His people with a solemn oath the rejection of the nation which is so confident in its own power (cf. Amo 6:13). The oath runs here as in Amo 4:2, with this exception, that instead of בּקדשׁו we have בּנפשׁו in the same sense; for the nephesh of Jehovah, His inmost being or self, is His holiness. מתאב , with the guttural softened, for מתעב . The participle describes the abhorrence as a continued lasting feeling, and not a merely passing emotion. גּאון יעקב , the loftiness or pride of Jacob, i.e., everything of which Jacob is proud, the true and imaginary greatness and pride of Israel, which included the palaces of the voluptuous great men, for which reason they are placed in parallelism with גאון יע . This glory of Israel Jehovah abhors, and He will destroy it by giving up the city (Samaria), and all that fills it (houses and men), to the enemies to be destroyed. גאון יע , to give up to the enemy, as in Deu 32:30 and Oba 1:14; not to surround, to which וּמלאהּ is unsuitable. The words not only threaten surrounding, or siege, but also conquest, and (Amo 6:11) the destruction of the city. And then, even if there are ten in one house, they will all perish. אנשׁים : people, men. Ten in one house is a large number, which the prophet assumes as the number, to give the stronger emphasis to the thought that not one will escape from death. This thought is still further explained in Amo 6:10. A relative comes into the house to bury his deceased blood-relation. The suffix to נשׂאו refers to the idea involved in מתוּ , a dead man. Dōd , literally the father's brother, here any near relation whose duty it was to see to the burial of the dead. מסרף for משׂרף , the burner, i.e., the burier of the dead. The Israelites were indeed accustomed to bury their dead, and not to burn the corpses. The description of the burier as m^e sârēph (a burner) therefore supposes the occurrence of such a multitude of deaths that it is impossible to bury the dead, whose corpses are obliged to be burned, for the purpose of preventing the air from being polluted by the decomposition of the corpses. Of course the burning did not take place at the house, as Hitzig erroneously infers from להוציא עצמים ; for עצמים denotes the corpse here, as in Exo 13:19; Jos 24:32, and 2Ki 13:21, and not the different bones of the dead which remained without decomposition or burning. The burier now asks the last living person in the house, who has gone to the very back of the house in order to save his life, whether there is any one still with him, any one still living in the house beside himself, and receives the answer, אפס (Adv.), "Nothing more;"whereupon he says to him, has , "Be still,"answering to our Hush! because he is afraid that, if he goes on speaking, he may invoke the name of God, or pray for the mercy of God; and he explains his words by adding, "The name of Jehovah must not be mentioned."It is not Amos who adds this explanation, but the relation. Nor does it contain "the words of one who despairs of any better future, and whose mind is oppressed by the weight of the existing evils, as if he said, Prayers would be of no use, for we too must die"(Lievl., Ros.). לא להזכּיר , "it is not to (may not) be mentioned,"would be unsuitable as an utterance of despair. It rather indicates the fear lest, by the invocation of the name of God, the eye of God should be drawn towards this last remaining one, and he also should fall a victim to the judgment of death. This judgment the Lord accomplishes not merely by a pestilence which breaks out during the siege, and rages all around (there is no ground for any such limitation of the words), but also by sword and plague during the siege and conquest of the town. For the reason assigned for the threat in Amo 6:11 points to the latter. כּי links the words to the main thought in Amo 6:11, or even Amo 6:10 : "When the Lord delivers up the city and all that fills it, they will all perish; for, behold, He commands, orders the enemy (the nation in Amo 6:14), and it will smite in pieces the houses, great and small."The singular הבּית is used with indefinite generality: every house, great and small (cf. Amo 3:15).

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 6:1-14

5. The fifth message on complacency and pride ch. 6

In this lament Amos announced again that Israel would fall under God's judgment.

Constable: Amo 6:8-14

The complete devastation of Samaria 6:8-14

6:8 The prophet announced further that the sovereign Yahweh of hosts, even He, had sworn by Himself (cf. 4:2; 8:7). He loathed the pride of Jacob. "Jacob" refers to the Northern Kingdom (cf. 3:13), and "the pride of Jacob" is probably the city of Samaria.⁶² In their self-confidence, these leaders resembled their forefather Jacob. The Lord also hated their fortified mansions from which they oppressed the poor and needy (cf. 3:9-10).

"The mighty fortress is their god. Its security and power make God's protection and blessing irrelevant crutches in the real world of economic and political influence."⁶³

Therefore Yahweh would fight against them and deliver up Samaria and all it contained to an enemy.

6:9-10 So thorough would be the overthrow that even if 10 men took refuge in one house they could not preserve their own lives. If the uncle of one of the dead rulers came to bury his nephew, or if a less interested undertaker did so, those still alive and hiding in the house would beg him not to reveal their presence.⁶⁴ They would beg him not even to mention the name of Yahweh in anger, lament, or praise, because to do so might draw His attention to them and result in their deaths.

6:11 Yahweh was going to command the utter destruction of all houses in Samaria, small and great. Not only would the people of the city die (vv. 9-10), but the houses of the rich and poor would also perish.

6:12 It was as unnatural for Israel's leaders to live as they did as it was for horses to run on rocky crags or oxen to plow rocks. Horses normally ran on rock-free ground, and oxen plowed fields from which farmers had removed the rocks. Yet these leaders had replaced justice with corrupt courtroom decisions that had killed the defendants just as though they had taken poison. Righteousness in the rulers should have resulted in grace for the dependent that would have been sweet to their taste, but the treatment they received instead was bitter to their souls.

6:13 The leaders felt very proud and confident because under Jeroboam II Israel had recaptured some territory that it had formerly lost to Aram (cf. 2 Kings 14:25). This included the town of Lo-debar in Transjordan (cf. 2 Sam. 9:4; 17:27). Amos, however, cleverly made light of this feat by mispronouncing the city "Lo-dabar," which means "not a thing." They had taken nothing of much value. The people were also claiming that they had taken the town of Karnaim (lit. a pair of horns, symbols of strength) by their own strength. It was not they but Yahweh, however, who had strengthened them to achieve this victory over a symbolically strong town. Really Karnaim was quite insignificant.

6:14 The almighty, sovereign Yahweh announced that He would raise up a nation against the Northern Kingdom. He was the really strong one. Once again God's people would fall under the control of a foreign oppressor, as they had done in the past (cf. Exod. 3:9; Judg. 2:18; 4:3; 6:9; 10:11-12; 1 Sam. 10:17-18). This enemy would afflict the Israelites throughout the length and breadth of their nation, from Hamath in the north to the brook (or sea, cf. 2 Kings 14:25) of the Arabah in the south (the Dead Sea). This nation, of course, proved to be Assyria.

In summary, the reasons for Israel's coming judgment that Amos identified in these five messages were legal injustice, economic exploitation, religious hypocrisy, luxurious self-indulgence, and boastful complacency. These sins involved unfaithfulness to Yahweh, the sovereign, almighty Lord of Israel with whom the Israelites lived in covenant relationship. Though national judgment was inevitable, individuals who repented could escape punishment.

Guzik: Amo 6:1-14

Amos 6 - Woe to the Pride of Jacob

A. Woe to those who are at ease in Zion.

1. (1-2) Comparing Israel to her pagan neighbors.

Woe to you who are at ease in Zion, and trust in Mount Samaria, notable persons in the chief nation, to whom the house of Israel comes! Go over to Calneh and see; and from there go to Hamath the great; then go down to Gath of the Philistines. Are you better than these kingdoms? Or is their territory greater than your territory?

a. Woe to you who are at ease in Zion: In her pride and indulgence, all Israel sought was ease. This indulgent lust for comfort and luxury is a sin, and God will judge Israel for it.

i. The idea of rest isn't all bad. Jesus wants to give us rest (Matthew 11:28-29). There is a rest waiting for the people of God (Hebrews 4:9-11). There is rest for us in heaven (Revelation 4:9-11). Then there is another kind of rest, a sinful kind of rest - connected to indifference, laziness, and indulgence.

ii. Yet the prophet Amos speaks of "a carnal ease, a fleshly security, it is not the confidence of a man who is pardoned, but the ease of a hardened wretch who has learned to despise the gibbet. It is not the assurance of one who is on the rock, but the ease of a senseless drunkard, whose house is tottering from its sandy foundations, and yet he riots at full speed; it is not the calm of soul at peace with God, but the ease of a madman, who, because he has hidden his sin from his own eyes, thinks he has concealed it from God. It is the ease and peace of one who has grown callous, hardened, brutalized, stupid, sullen, and careless, who has begun a sleep which God grant may soon be broken, or else it will surely bring him where he shall make his bed in hell." (Spurgeon)

iii. How did this sinful ease of God's people show itself?

· Israel's sinful ease was shown in presumption, because she trusted in the might of Mount Samaria

· Israel's sinful ease was shown in procrastination, because she put far off the day of doom

· Israel's sinful ease was shown in cruelty to men, because she caused the seat of violence to come near

· Israel's sinful ease was shown in love of self, through all the self-indulgence described in Amos 6:4-6

· Israel's sinful ease was shown in carelessness, in the willful, drunken ignorance of Amos 6:6

iv. "Self-indulgence! Oh, this is the God of many! They live not for Christ - What do they for him? They live not for his Church - What care they for that? They live for self, and for self only. And mark there are such among the poor as well as among the rich, for all classes have this evil leaven." (Spurgeon)

v. King David had an ungodly ease when he stayed behind when it was time for kings to go out to war - and he slipped into sin with Bathsheba, eventually murdering her husband to cover up his immorality (2 Samuel 11).

b. Are you better than these kingdoms? God wants to rebuke the pride of Israel by making them compare themselves to some of their pagan neighbors. Perhaps they aren't so great after all. Perhaps these cities already suffered the judgment of God, and God wanted Israel to know they would be next because they were no better.

2. (3-7) The high-standing in Israel will be brought low.

Woe to you who put far off the day of doom, who cause the seat of violence to come near; who lie on beds of ivory, stretch out on your couches, eat lambs from the flock and calves from the midst of the stall; who sing idly to the sound of stringed instruments, and invent for yourselves musical instruments like David; who drink wine from bowls, and anoint yourselves with the best ointments, but are not grieved for the affliction of Joseph. Therefore they shall now go captive as the first of the captives, and those who recline at banquets shall be removed.

a. Woe to you who put far off the day of doom . . . who sing idly to the sound of stringed instruments . . . who drink wine from bowls . . . but are not grieved: Amos prophesied during a time of economic prosperity in Israel, and the successful in Israel used that prosperity for pure self-indulgence. When God makes us prosperous, we have an absolute obligation to use what He gives us in a way that glorifies Him, not pampers our selves.

b. Therefore they shall now go captive as first of the captives: God warns the leading men of Israel that they will lead in the train of captives when the Assyrians conquer Israel.

B. The coming destruction of Israel.

1. (8-11) The city delivered to destruction.

The Lord GOD has sworn by Himself, the LORD God of hosts says: "I abhor the pride of Jacob, and hate his palaces; therefore I will deliver up the city and all that is in it." Then it shall come to pass, that if ten men remain in one house, they shall die. And when a relative of the dead, with one who will burn the bodies, picks up the bodies to take them out of the house, he will say to one inside the house, "Are there any more with you?" Then someone will say, "None." And he will say, "Hold your tongue! For we dare not mention the name of the LORD." For behold, the LORD gives a command: He will break the great house into bits, and the little house into pieces.

a. I abhor the pride of Jacob: As much as their sinful conduct, God hated the pride of Jacob. In their season of prosperity and success they lifted their hearts high in pride, and God will send a destroying army to bring them low.

i. This principle is so important to the Lord that He repeats it three times: God resists the proud, but gives grace to the humble. (1 Peter 5:5, James 4:6, Proverbs 3:34)

b. Hold your tongue! For we dare not mention the name of the LORD: "When a relative of one of the dead comes to burn the corpses, should he find one person still alive, that person will not permit his mentioning the name of the Lord for fear that the Lord will turn his wrath on him." (McComiskey)

2. (12-14) The injustice and pride of Israel make it a target of judgment.

Do horses run on rocks? Does one plow there with oxen? Yet you have turned justice into gall, and the fruit of righteousness into wormwood, you who rejoice over Lo Debar, who say, "Have we not taken Karnaim for ourselves by our own strength?" "But, behold, I will raise up a nation against you, O house of Israel," says the LORD God of hosts; "And they will afflict you from the entrance of Hamath to the Valley of the Arabah."

a. Do horses run on rocks? You can't expect a good result if you run a horse over rough rocks, because you will wreck the horse. In the same way, Israel can't expect a good result when they turn justice into gall, and the fruit of righteousness into wormwood.

i. Here, Amos "puts together two proverbs which were commonly used to signify that men do not, as a rule, continue to labor in vain, and spend their strength for nought. Wise men do not send their horses to run upon the rocks; and they do not send their oxen to plough where all their toil would be wasted: 'Shall horses run upon the rock?' 'Will one plough rocks with oxen?' The answer implied is, 'Certainly not,' and it meant that, if a thing cannot be done, it is not worth doing if it can, it will be well for us not to attempt to do it." (Spurgeon)

b. I will raise up a nation against you, O house of Israel: Amos comes back to this constant theme - because of Israel's great and deep sin, judgment is coming through a conquering nation.

i. "The Lord points to other cities which had been destroyed, - to Calneh, and Hamath, and Gath, which he had smitten because of the sin of the people who had lived there; and he says, 'Ye that dwell at Jerusalem, and ye that live at Samaria, do not imagine that ye will escape the consequences of your sin. I was able to reach the inhabitants of these proud cities, despite their strong fortifications and their powerful armies; and I can reach you also.' So, when we look back upon the judgments of God upon guilty men, we may conclude that no sinner has any right to think that he shall escape. The proudest and mightiest have been brought down by God and so will men, will dare to resist the Most High, continue to be humble, even to the world's end." (Spurgeon)

© 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 6 (Chapter Introduction)

Overview

Amo 6:1, The wantonness of Israel, Amo 6:7, shall be plagued with desolation; Amo 6:12, and their incorrigibleness shall end in affliction.

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 6 (Chapter Introduction)

CHAPTER 6

The voluptuousness of Israel, Amo 6:1-6 , shall be punished with desolation, Amo 6:7-11 . Their perversion of justice and vain confidence shall end in affliction, Amo 6:12-14 .

MHCC: Amos (Book Introduction)

Amos was a herdsman, and engaged in agriculture. But the same Divine Spirit influenced Isaiah and Daniel in the court, and Amos in the sheep-folds, giving to each the powers and eloquence needful for them. He assures the twelve tribes of the destruction of the neighbouring nations; and as they at that time gave themselves up to wickedness and idolatry, he reproves the Jewish nation with severity; but describes the restoration of the church by the Messiah, extending to the latter days.

MHCC: Amos 6 (Chapter Introduction)

(Amo 6:1-7) The danger of luxury and false security.

(Amo 6:8-14) Punishments of sins.

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 6 (Chapter Introduction)

In this chapter we have, I. A sinful people studying to put a slight upon God's threatenings and to make them appear trivial, confiding in their privileges and pre-eminences above other nations (Amo 6:2, Amo 6:3), and their power (Amo 6:13), and wholly addicted to their pleasures (Amo 6:4-6). II. A serious prophet studying to put a weight upon God's threatenings and to make them appear terrible, by setting forth the severity of those judgments that were coming upon these sensualists (Amo 6:7), God's abhorring them, and abandoning them and theirs to death (Amo 6:8-11), and bringing utter desolation upon them, since they would not be wrought upon by the methods he had taken for their conviction (Amo 6:12-14).

Constable: Amos (Book Introduction)

Introduction

Title and Writer

The title of the book comes from its writer. The prophet's name means "burden-bearer" or "load-carrier."

Amos was a sheepherder (Heb. noqed; cf. 2 Kings 3:4) or sheep breeder, and he described himself as a herdsman (Heb. boqer; 7:14). He was more than a shepherd (Heb. ro'ah). He evidently owned or managed large herds of sheep and or goats and was probably in charge of shepherds. Amos also described himself as a grower of sycamore figs (7:14). Sycamore fig trees are not true fig trees but are a variety of the mulberry family, which produces fig-like fruit. Each fruit had to be scratched or pierced to let the juice flow out so the "fig" could ripen. These trees grew in the tropical Jordan Valley and around the Dead Sea to a height of 25 to 50 feet and bore fruit three or four times a year. They did not grow as well in the higher elevations such as Tekoa, Amos' hometown, so the prophet appears to have farmed at a distance from his home as well as ranching. Tekoa stood 10 miles south of Jerusalem in Judah. Thus Amos seems to have been a prosperous and influential Judahite, but there is no indication that he was a priest or had any connection with the royal family or the ruling classes in his land. Amos' natural surroundings had a profound effect on him and his writing (cf. 1:2; 2:9; 3:4-5; 5:19-20, 24; 6:12; 7:1-6; 8:1; 9:3-15).

Date

Amos ministered during the reigns of King Jeroboam II of Israel (793-753 B.C.) and King Uzziah (Azariah) of Judah (792-740 B.C.), specifically two years before "the earthquake" (1:1). Zechariah also referred to a notable earthquake during the reign of Uzziah (Zech. 14:5). Josephus wrote that an earthquake occurred when Uzziah entered the temple and was struck with leprosy (2 Chron. 26:16-20).¹ Archaeological excavations at Hazor and Samaria point to evidence of a violent earthquake in Israel about 760 B.C.² So perhaps Amos ministered about 760 B.C. This date may account for the omission of the name of King Jotham who ruled as coregent with Uzziah from 750-740 B.C. Thus Amos was a contemporary of the other eighth-century prophets: Hosea, Jonah, Micah, and Isaiah.

Place of Composition

Since Amos lived in the Judean town of Tekoa, he was a prophet from the Southern Kingdom.

Audience and Purpose

Amos prophesied against the Northern Kingdom of Israel (1:1). Yahweh raised him up to announce judgment on Israel because of her covenant unfaithfulness and rebellion against His authority. Amos announced the destruction of the Northern Kingdom, but he also predicted that the Lord would preserve a remnant that was repentant. He would restore this remnant to political prominence and covenant blessing and, through them, draw all nations to Himself. Amos announced a warning to the residents of the Northern Kingdom, but he also held out hope.

Historical Background

These were times of political stability, material prosperity, and geographical expansion for both the Northern and the Southern Kingdoms (cf. 1:6; 6:2, 13; 2 Kings 14:23-29; 2 Chron. 26:1-15). Jeroboam II and Uzziah were two of the most competent and effective kings that their respective kingdoms enjoyed. They brought their nations to heights of success second only to those in Solomon's golden age.³ The Northern Kingdom was at the height of its power during Jeroboam II's reign. Aramea had not recovered from its defeat by Adad-Nirari III of Assyria in 802 B.C., and Assyria had not yet developed into the superpower that it became under Tiglath-Pileser III (745-727 B.C.).

"Commerce thrived (8:5), an upper class emerged (4:1-3), and expensive homes were built (3:15; 5:11; 6:4, 11). The rich enjoyed an indolent, indulgent lifestyle (6:1-6), while the poor became targets for legal and economic exploitation (2:6-7; 5:7, 10-13; 6:12; 8:4-6). Slavery for debt was easily accepted (2:6; 8:6). Standards of morality had sunk to a low ebb (2:7)."⁴

Religion flourished too. The Hebrews participated in the yearly festivals (4:4; 5:5; 8:3, 10) and offered their sacrifices enthusiastically (4:5; 5:21-23). They believed God was with them and considered themselves immune to disaster (5:14, 18-20; 6:1-3; 9:10). Yet they worshipped the native Canaanite deities along with Yahweh.

Unity

Almost all scholars agree that the Book of Amos was originally a single book that the prophet Amos wrote. Comparison with the writings of the other eighth-century prophets and the consistently vivid and forthright style of Amos make this conclusion virtually inescapable.⁵

Theology

Amos stressed the sovereignty of Yahweh over history. He controls the movements of peoples (9:7) and the order of nature (4:13; 5:8). The prophet also affirmed the ability of people to submit to or reject the Lord's authority. He reminded his hearers of Yahweh's election of Israel (3:2) but repudiated the popular idea of his day that God would not punish His people.

"Amos, more than any other prophet, urged the responsibility of elective privilege."⁶

Like many of the other prophets, Amos spoke of the day of the Lord. He saw it as a time when God would judge sin, even in His own people (5:18-20). Another day would come, however, when David's kingdom would be restored and would include both Jews and Gentiles (9:13-15).⁷

Message⁸

The Book of Amos is distinctive from the other prophetic books of the Old Testament in two respects.

First, the prophet Amos was not a prophet in the same sense that the other prophets were prophets. He was not recognized as a prophet among his contemporaries. He had not been to one of the schools of the prophets. He had not been discipled by another recognized prophet. He was what we would call today a "layman" and an untrained layman at that.

Second, the prophecy of Amos is not a prophecy in the same sense that the other prophetic books were prophecies. Amos' perspective was wider than most of the other prophets. One evidence of this is that he did not refer to God as the God of Israel, as the other prophets did. Instead he thought of Him and referred to Him as the God of the whole earth. Moreover, Amos grouped Judah and Israel with Damascus, Gaza, Tyre, Edom, Ammon, and Moab. He saw Yahweh as sovereign over all these city-states and nations, not just over Judah and Israel primarily. Whereas Isaiah, Jeremiah, Ezekiel, and Daniel all recorded messages of judgment against foreign nations, they focused on Judah and Israel particularly in their books. Amos viewed Judah and Israel as two among many nations that God would judge for the same sins.

In Amos we see God as detached from the prophetic order and from every nation yet directing through a man uniquely chosen as His prophet and directing over the affairs of all nations.

There are at least three permanent values of the Book of Amos. It reveals the philosophy, the practice, and the promise of divine government.

Amos gives us the philosophy of the divine government in the comprehensiveness of its outlook. The prophet did not argue for God's universal sovereignty nor did he even affirm it. He assumed it and applied it. In particular, he explained the standard by which God exercises His universal sovereignty, the principle by which He rules, and the patience that marks His governing.

The standard by which God measures nations is their treatment of other nations. God would judge the Arameans because they were cruel to their neighbors. He would judge the Philistines because they bought and sold other human beings. The Phoenicians traded in human lives in spite of a covenant in which they pledged to do otherwise. The Edomites were unforgiving and took revenge. The Ammonites were cruel. The Moabites were violent and vindictive. The Judahites had despised the Lord's word regarding what their treatment of others should be. And the Israelites had oppressed the poor and needy even within their own borders. These are all expressions of violations of human rights.

The principle that lies behind this standard is that privilege brings responsibility. God's harshest judgment fell on His own people who had the most light. The pagan nations were guilty of violating human rights too, but their punishment would be less because they did not have the privilege of having God's revealed will as the Israelites did. We see the same principle in operation in Romans 1-3. All people are under divine wrath because everyone has failed to respond positively to the light we have. But those who have more light fall under severer judgment because they sin with a greater knowledge of God's will. Similarly, national privilege determines national responsibility.

The patience that marks God's sovereign governing of the world comes out clearly in Amos too. The phrase "for three transgressions, yes, for four" reminds us that God does not judge nations for only one transgression. Every transgression will receive punishment from God, but judgment does not fall immediately. God could have judged these nations much sooner than He did, but He was patient and waited until they had sinned repeatedly. In Genesis we read that "the iniquity of the Amorite is not yet complete" (Gen. 15:16). God waited to judge all these nations until they had amassed so much sin that He could wait no longer to judge them. Fortunately, God deals with us the same way, or we all would have died long ago.

If cruelty to other nations makes God angry, it is because His heart is set upon kindness. If oppression stirs up His wrath, it is because He desires people to live in peace. If violations of human rights call down His judgment, it is because He longs that people experience happiness and well-being. His sovereign government always moves toward the best conditions for humanity. He resists what mars those conditions. Amos closes with a picture of the world order that God desires and will bring to pass eventually.

The second permanent value of this book is its presentation of Israel as a case study of Yahweh's government. No nation had so much light as Israel or a closer relationship to God than Israel did (3:1-2, 7). But in Israel privilege had borne the fruit of sin and would end with judgment.

When God wanted to convict His people of their sins, he described the luxury and wantonness of Israel's women (4:1). John Ruskin, the English poet, claimed that war would cease when enough pure women demanded it. Amos pictured the depravity of the Israelites by describing the evil women of the nation promoting it. He also described it this way: 4:4. The Israelites were going to places of worship to engage in sinful rituals, not to worship. A modern equivalent would be, "Let's go to church to meet someone of the opposite sex that we can sin with."

Israel had sinned in failing to yield to Yahweh's chastisement (4:6, 8, 9, 10, 11). None of God's judgments on His people had moved them to repent. The Israelites who longed to see "the day of the Lord" failed to realize that it would be a day of judgment for them (5:18-20). Those of them who never gave "the day of the Lord" a thought and were at ease in Zion needed to realize that this day was coming.

The terrible descriptions of Israel's sins in this book appear all the worse because of Israel's privileged position. These were His chosen people. He did nothing without revealing it to them through His servants the prophets. Yet the Israelites were guilty of the sins of wanton womanhood, of refusal to submit to discipline, of professing a desire for God to act, and of indifference to the fact that He would act in judgment.

In five visions Amos pronounced judgment that would fall on the Israelites. These were the visions of the locusts, the fire, the plumb line, the basket of summer fruit, and the coming of Yahweh by way of the altar of judgment. In all of them Amos pictured divine judgment determined, temporarily restrained, and finally executed. These prophecies of coming judgment must have sounded strange to the Israelites who were then living lives of ease and material prosperity. After all, had not God said He would bless the godly with prosperity? How could Amos then say that the Israelites were such great sinners? Furthermore, Amos was a nobody in society, a despised shepherd, a rural dolt.

Because Israel's light had been clear, her judgment would be pervasive. She had failed to take advantage of her privileges and had lived selfishly. Consequently her ruin would be complete.

The third permanent value of this book is the promise of ultimate restoration that it contains at the very end. This restoration would come in three stages. First, there would be preliminary restoration. God would restore the Davidic dynasty to power (9:11). Then progressive restoration of the nation would follow (9:12-14). Finally, there would be permanent restoration (9:15).

Amos, then, reveals the sovereign government of the God of all the earth. We discover His philosophy of government, we see a case study of His government, and we learn of the outcome of His government in this book.

The message of Amos is that God blesses people so they can be channels of blessing to others, not so they may simply squander His blessings selfishly.

This message is applicable mainly to national life because national life is the primary focus of the revelation in Amos.

God still rules over all nations, not just His chosen people. He still opposes nations that violate human rights, and He will judge them. The old order may pass away with the turning of the pages of the calendar, but the divine order does not change. God remains the same. God's methods change, His requirements for His people change, His dispensations (household rules) change, but His underlying attitudes toward people do not change. Cruelty is as hateful to God today as it ever has been.

Another major lesson of Amos is that people who have the light of God's truth live with greater responsibility than those who live in darkness. The light exposes our sins, and when we see our sins we must humble ourselves under the mighty hand of God or we will experience His judgment. Christians have a greater responsibility to judge themselves that we be not judged than the unsaved. And we will be judged, not with separation from God eternally but with separation from much future blessing.

Amos charged Israel with injustice, avarice, oppression, immorality, profanity, blasphemy, and sacrilege: seven deadly sins. These same sins mark believers today. We are in danger of doing what the Israelites in Amos' day of material prosperity did. We can conclude that our prosperity is a reward from God, that He is blessing us for our goodness. All the while we are preparing ourselves for judgment. It is only as we turn from our sins in profound repentance that we can live. Yet if judgment comes, its purpose is not to destroy us but to restore us to Himself.

We must distinguish between secular nations and the church of Jesus Christ. The principles that Amos reveals are applicable to both groups. The nations with greater light have greater responsibility. The church has greater light and has greater responsibility. When nations fail to take advantage of their light they become degraded. When the church fails to take advantage of its light it becomes degraded.

These principles are also applicable to individuals, as I'm sure you have seen by now. God's people are greatly blessed people. Unfortunately many Christians conclude that because there is therefore now no condemnation in Christ Jesus there is also no accountability to Christ Jesus. We must all stand before the judgment seat of Christ to receive payment for what we have done with the light that God has given us. This is an awesome thought that should sober and humble us every day we live. We need to prepare for our "day of the Lord," when we will see our Savior, stand before Him, and give an account of our stewardship to Him. Amos spoke to the Israelites as the people of God. We are the people of God in our day and need to heed his strong words of warning as well.

Constable: Amos (Outline)

Outline

I. Prologue 1:1-2

A. Introduction 1:1

B. Theme 1:2

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

A. Oracles against nations 1:3-2:5

1. An oracle against Aram 1:3-5

2. An oracle against Philistia 1:6-8

3. An oracle against Phoenicia 1:9-10

4. An oracle against Edom 1:11-12

5. An oracle against Ammon 1:13-15

6. An oracle against Moab 2:1-3

7. An oracle against Judah 2:4-5

8. An oracle against Israel 2:6-16

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

1. The first message on sins against God and man ch. 3

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

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

4. The fourth message on unacceptable worship 5:18-27

5. The fifth message on complacency and pride ch. 6

III. Visions that Amos saw chs. 7-9

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

1. The swarming locusts 7:1-3

2. The devouring fire 7:4-6

3. The plumb line 7:7-9

B. An intervening incident 7:10-17

1. The challenge 7:10-13

2. The response 7:14-17

C. Two more visions of impending judgment chs. 8-9

1. The basket of summer fruit ch. 8

2. The Lord standing by the altar ch. 9

Constable: Amos

Amos

Bibliography

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

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

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

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

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

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

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

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

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

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

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

Hoffmon, Herbert B. "The Treaty Background of Hebrew Yada'." Bulletin of the American Schools of Oriental Research 181 (February 1966):31-37.

Hubbard, David A. Joel and Amos. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1989.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

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

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

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

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

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

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

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

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

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

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

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

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

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Copyright 2003 by Thomas L. Constable

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Haydock: Amos (Book Introduction)

THE PROPHECY OF AMOS.

INTRODUCTION.

Amos prophesied in Israel about the same time as Osee, and was called from following the cattle to denounce God's judgments to the people of Israel and the neighbouring nations, for their repeated crimes, in which they continued with repentance. (Challoner) --- The kingdom was then almost free from idolatry, except that of the calves, yet dissolute and flourishing under Jeroboam II. The prophet spoke at Bethel, (chap. vii.) till the idolatrous priest, Amasias, forced him to flee to Thecua, four leagues south of Jerusalem, where he continued to prophesy against the various nations of Damascus, Juda, &c., but particularly against Israel, chap. i., &c. How long he continued is uncertain. St. Jerome and others account his style rustic; but St. Augustine (Doct. iv. 7.) as good a judge, pronounces that it was eloquent, and like that of the other inspired writers, suited to the speakers. (Calmet) --- Amos means "one carrying," or "a people torn away." (St. Jerome in Joel.) (Haydock) --- He deals in metaphors agreeably to his pastoral education, but is profound in sense. (St. Jerome, ep. ad Paulin.) --- After denouncing judgments on different nations, he foretells the coming of Christ and abundance of grace. (Worthington)

Gill: Amos (Book Introduction)

INTRODUCTION TO AMOS

This book in the Hebrew Bibles is called "Sepher Amos", the Book of Amos; and, in the Vulgate Latin and Syriac versions, the Prophecy of Amos. This is not the same person with the father of Isaiah, as some have ignorantly confounded them; for their names are wrote with different letters; besides, the father of Isaiah is thought to have been of the royal family, and a courtier; whereas this man was a country farmer and herdsman. His name signifies "burdened": the Jews ^a say he was so called, because burdened in his tongue, or had an impediment in his speech, and stammered; but rather because his prophecies were burdens to the people, such as they could not bear, being full of reproofs and threatenings; however, his prophecy in this respect agrees with his name. What time he lived may be learned from Amo 1:1; by which it appears that he was, contemporary with Isaiah and Hosea; but whether he lived and prophesied so long as they did is not certain. The author of Seder Olam Zuta ^b makes him to prophesy in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. R. Abraham Zacut ^c, and R. David Ganz ^d, place him later than Hosea, and prior to Isaiah; they say that Amos received the law from Hosea, and Isaiah from Amos. Mr. Whiston ^e makes him to begin to prophesy in the year of the world 3231 A.M. or 773 B.C.; and Mr. Bedford ^f earlier, in 802 B.C.; and, from some passages in his prophecy, he appears to be of the land of Judah; see Amo 1:1; though he prophesied in the land of Israel, and against the ten tribes chiefly; the occasion of which was, Jeroboam had been very successful and victorious, and the people under him enjoyed great plenty and prosperity, and upon this grew wanton, luxurious, and very sinful; wherefore this prophet was sent to reprove them for their sins, to exhort them to repentance, and threaten them with captivity, in case of impenitence; and to comfort the truly godly with promises of the Messiah's coming and kingdom. The authenticity of this book is not to be questioned, since many passages out of it were taken by following prophets, as the words in Amo 1:2, by Joel, Joe 3:16, and by Jeremiah, Jer 25:30; Amo 4:9, by Haggai, Hag 2:17; Amo 9:13, by Joel, Joe 3:18; and others are quoted by the writers of the New Testament as divinely inspired, as Amo 5:25, in Act 7:42; nor is there any room to doubt of his being the writer of this book, as is manifest of his speaking of himself as the first person in it; though Hobbes ^g says it does not appear. Some have thought that his language is rustic, suitable to his former character and employment; but certain it is there are masterly strokes and great beauties of eloquence in it; and which shows that it is more than human. According to some writers, he was often beat and buffeted by Amaziah, the priest of Bethel; and at last the son of the priest drove a nail into his temples, upon which he was carried alive into his own country, and there died, and was buried in the sepulchre of his ancestors at Tekoa ^h.

Gill: Amos 6 (Chapter Introduction)

INTRODUCTION TO AMOS 6

This chapter seems to be directed both to the two tribes of Judah and Benjamin, and the ten tribes of Israel, under the names of Zion and Samaria, and to the principal men in both; who are reproved and threatened for their carnal security and self-confidence, being in no fear of the evil day, though they had no reason for it no more than other people, Amo 6:1; are charged with wantonness, luxury, intemperance, and want of sympathy with those in distress, Amo 6:4; therefore are threatened to be carried captive first, and their city to be delivered up; which, for the certainty of it, is not only said, but swore to, Amo 6:7; and a great mortality in every house, and the destruction of all houses, both great and small, Amo 6:9; and since a reformation of them seemed impracticable, and not to be expected, but they gloried in their wealth, and boasted of their strength, therefore they should be afflicted by a foreign nation raised against them, which affliction should be general, from one end of the country to the other, Amo 6:12.