Text -- Amos 7:16 (NET)

7:16 So now listen to the Lord’s message! You say, ‘Don’t prophesy against Israel! Don’t preach against the family of Isaac!’

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Amo 7:16

The posterity of Isaac.

JFB: Amo 7:16

Distil as the refreshing drops of rain (Deu 32:2; Eze 21:2; compare Mic 2:6, Mic 2:11).

Clarke: Amo 7:16

Now therefore hear thou the word of the Lord - While he was speaking in his own vindication, God seems to have inspired him with the awful prediction which he immediately delivers.

Calvin: Amo 7:16

Amos having shown that he must obey God, who had committed to him the office of teaching, now turns his discourse to Amaziah, and points out what he would gain by his insolence in daring to forbid a Prophet, an ambassador of the God of heaven, to proclaim what he had in command. As, then, Amaziah had proceeded into such a degree of rashness or rather of madness Amos now assails him and says, Hear then now the word of Jehovah He sets here the word or the decree of God in opposition to the prohibition of Amaziah: for the ungodly priest had forbidden God’s servant to proclaim his words any more in the land of Israel: “Who art thou? Thou indeed thus speakest; but God will also speak in his turn.” He shows, at the same time, the difference between the speech of Amaziah and the word of God: the impostor had indeed attempted to terrify the holy man so as to makehim to desist from his office, though the attempt was vain; but Amos shows that God’s word would not be without effect: “Whether I hold my peace or speak,” he seems to say, “this vengeance is suspended over thee.” But he, at the same time, connects God’s vengeance with his doctrine; for this was also necessary, that the ungodly priest might know that he gained nothing else, by attempting to do everything, than that he had doubly increased the vengeance of God.

There is, therefore, great emphasis in these words, Now hear the word of Jehovah thou who sayest, Prophesy not. Amaziah was indeed worthy of being destroyed by God a hundred times, together with all his offspring: but Amos intimates that God’s wrath was especially kindled by this madness, — that Amaziah dared to put a restraint on God, and to forbid his Spirit freely to reprove the sins of the whole people. Since, then, he proceeded so far, Amos shows that he would have justly to suffer the punishment due to his presumption, yea, to his furious and sacrilegious audacity, inasmuch as he set himself up against God, and sought to take from him his supreme authority, for nothing belongs more peculiarly to God than the office of judging the world; and this he does by his word and his Prophets. As, then, Amaziah had attempted to rob God of his own right and authority, the Prophet shows that vengeance had been thereby increased: Thou then, who sayest, Prophesy not against Israel, and speak not, hear the word of Jehovah

Remarkable is this passage, and from it we learn that nothing is better for us, when God rebukes us, than to descend into our own consciences, and to submit to the sentence which proceeds from his mouth, and humbly to entreat pardon as soon as he condemns us: for if we be refractory, God will not cease to speak, though we a hundred times forbid him; he will therefore go on notwithstanding our unwillingness. Further, we may vomit forth many blasphemies; but what can our clamorous words do? The Lord will, at the same time, speak with effect; he will not scatter his threatening in the air, but will really fulfill what proceeds from his mouth; and for this reason Paul compares heavenly truth to a sword, for vengeance is prepared for despisers. We ought therefore to take notice of this in the Prophet’s words, — that when profane men attempt to repel every tenth and all threatening, they gain nothing by their perverseness; for the lord will exercise his own right; and he will also join to his word, as they say, its execution. Thou then who sayest, Prophesy not, hear the word of Jehovah; though thou mayest growl, yet God will not be hindered by these thy commands; but he will ever continue complete in his own authority.” And he mentions word, as we have already said, to show that the truth, with which the ungodly contend, is connected with the power of God. God might indeed destroy all the unbelieving in silence, without uttering his voice; but he will have his Word honored, that the ungodly may know that they contend in vain, while they vomit forth their rage against his word, for they will at length find that in his word is included their condemnation.

Now, when he says, Prophecy not against Israel, and speak not against the house of Isaac, we may learn again from these words, that the word Isaac is used by the Prophet by way of concession; for the people of Israel were then wont to adduce the example of this holy patriarch. Thus superstitious men, neglecting the law of God, the common rule, ever turn aside to the examples of the saints; and they do this without any discrimination; nay, as their minds are perverted, when anything has been wrongfully done by the fathers, they instantly lay hold on it: and then, when there is anything peculiar, which God had approved in the fathers but wished not to be drawn, as they commonly say, into a precedent, the superstitious think that they have the best reason in their favor, when they can set up such a shield against God. As, then, the Israelites had at that time the name of their father Isaac in their mouths while they were foolishly worshipping God in Bethel and in other places, contrary to what the law prescribed, the Prophet Amos designedly repeats here again the name of Isaac, expressing it probably in imitation of what had been said by Amaziah.

TSK: Amo 7:16

hear : 1Sa 15:16; 1Ki 22:19; Jer 28:15-17

Prophesy : Amo 7:13; Isa 30:10; Mic 2:6

and drop : Deu 32:2; Eze 20:46, Eze 21:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Amo 7:16

Amaziah then was in direct rebellion and contradiction against God. He was in an office forbidden by God. God’ s word came to him. He had his choice; and, as people do, when entangled in evil courses, he chose the more consciously amiss. He had to resign his lucrative office and to submit to God speaking to him through a shepherd, or to stand in direct opposition to God, and to confront God; and in silencing Amos, he would silence God. But, like one who would arrest the lightning, he draws it on his own head. Amos contrasts the word of Amaziah, and the word of God; Rup.: "Hear thou the word of the Lord; Thou sayest; prophesy not against Israel. Therefore thus saith the Lord."Not only will I not cease to prophesy against Israel, but I will also prophesy to thee. Hear now thine own part of the prophecy."

Drop not - The form of expression, (not the word) is probably taken from Moses. "My doctrine shall drop as the rain, my speech shall distill as the dew; as the small rain upon the tender herb, and as the showers upon the grass"Deu 32:2. Micah speaks of the word as used by those who forbade to prophesy, as though the prophecy were a continual wearisome "dropping."God’ s word comes as a gentle dew or soft rain, not beating down but refreshing; not sweeping away, like a storm, but sinking in and softening even hard ground, all but the rock; gentle, so as they can bear it. God’ s word was to people, such as they were toward it; dropping like the dew on those who received it; wearing, to those who hardened themselves against it. It drops in measure upon the hearts which it fertilizes, being adapted to their capacity to receive it. And so contrariwise as to the judgments with which God’ s prophets are charged. : "The prophets do not discharge at once the whole wrath of God, but, in their threatenings, denounce little drops of it."

Poole: Amo 7:16

Now when forbidden, Amos, undaunted, prophesieth to him that forbade him.

Hear thou Amaziah, who hast accused, yet pretendest to wish and advise my safety, the word of the Lord, who sent me, whom thou contradictest; from him I have somewhat to say to thee, and of much concern also to thee.

Thou sayest usest thy power to silence me,

Prophesy not against Israel preach not sedition, or what tends to it, under pretence that God speaks it against Israel: if thou canst speak good of us, and to us, this may be good for thee; but if thou wilt speak sad news against us, it will not be believed; it may hurt thee, it will do no good to others.

Drop not distil not: see Eze 21:2 Mic 2:6 .

Against the house of Isaac the posterity of Isaac: this explains the former, and is a hendiadis, or elegant ingemination.

Haydock: Amo 7:16

Drop. menaces, Ezechiel xx. 46. Septuagint, "thou shalt not disturb (Calmet) or threaten the house of Jacob." (St. Jerome) ---

Idol; the calf, worshipped in Bethel. (Challoner) ---

Hebrew, "Isaac," as [in] ver. 9. (Haydock)

Gill: Amo 7:16

Now therefore hear thou the word of the Lord,.... Which I have from him concerning thee, and which he has pronounced upon thee and thy family:

thou sayest, prophesy not against Israel; when God has bid me prophesy:

and drop not thy word against the house of Isaac; say nothing against it, though in ever so soft and gentle a manner: it designs the same thing as before, only in different words; and is a prohibition of the prophet to prophesy against the ten tribes that descended from Isaac, in the line of Jacob. So the Targum paraphrases it,

"thou shalt not teach against the house of Isaac;''

or deliver out any prophecy or doctrine that is against them, or threatens them with any calamity. Jarchi says the phrase is expressive of prophecy; see Deu 32:2.

Commentary -- Verse Notes / Footnotes

NET Notes: Amo 7:16

¹ tn The verb, which literally means “to drip,” appears to be a synonym of “to prophesy,” but it might carry a derogatory tone here, perhaps alluding to the impassioned, frenzied way in which prophets sometimes delivered their messages. If so, one could translate, “to drivel; to foam at the mouth” (see HALOT 694 s.v. נטף).

Commentary -- Verse Range Notes

TSK Synopsis: Amo 7:1-17

1 The judgments of the grasshoppers,

4 and of the fire are diverted by the prayer of Amos.

7 By the wall of a plumbline is signified the rejection of Israel.

10 Amaziah complains of Amos.

14 Amos shews his calling;

16 and Amaziah's judgment.

MHCC: Amo 7:10-17

It is no new thing for the accusers of the brethren, to misrepresent them as enemies to the king and kingdom, as traitors to their prince, and troublers of the land, when they are the best friends to both. Those who make gain their godliness, and are governed by the hopes of wealth and preferment, are ready to think these the most powerful motives with others also. But those who have a warrant from God, like Amos, ought not to fear the face of man. If God, that sent him, had not strengthened him, he could not thus have set his face as a flint. The Lord often chooses the weak and foolish things of the world to confound the wise and mighty. But no fervent prayers, or self-denying labours, can bring proud sinners to bear faithful reproofs and warnings. And all who oppose or despise the Divine word, must expect fatal effects to their souls, unless they repent.

Matthew Henry: Amo 7:10-17

One would have expected, 1. That what we met with in the former part of the chapter would awaken the people to repentance, when they saw that they were reprieved in order that they might have space to repent and that they could not obtain a pardon unless the did repent. 2. That it would endear the prophet Amos to them, who had not only shown his good-will to them in praying against the judgments that invaded them, but had prevailed to turn away those judgments, which, if they had had any sense of gratitude, would have gained him an interest in their affections. But it fell out quite contrary; they continue impenitent, and the next news we hear of Amos is that he is persecuted. Note, As it is the praise of great saints that they pray for those that are enemies to them, so it is the shame of many great sinners that they are enemies to those who pray for them, Psa 35:13, Psa 35:15; Psa 109:4. We have here,

I. The malicious information brought to the king against the prophet Amos, Amo 7:10, Amo 7:11. The informer was Amaziah the priest of Bethel, the chief of the priests that ministered to the golden calf there, the president of Bethel (so some read it), that had the principal hand in civil affairs there. He complained against Amos, not only because he prophesied without license from him, but because he prophesied against his altars, which would soon be deserted and demolished if Amos's preaching could but gain credit. Thus the shrine-makers at Ephesus hated Paul, because his preaching tended to spoil their trade. Note, Great pretenders to sanctity are commonly the worst enemies to those who are really sanctified. Priests have been the most bitter persecutors. Amaziah brings an information to Jeroboam against Amos. Observe, 1. The crime he is charged with is no less than treason: " Amos has conspired against thee, to depose and murder thee; he aims at succeeding thee, and therefore is taking the most effectual way to weaken thee. He sows the seeds of sedition in the hearts of the good subjects of the king, and makes them disaffected to him and his government, that he may draw them by degrees from their allegiance; upon this account the land is not able to bear his words. "It is slyly insinuated to the king that the country was exasperated against him, and it is given in as their sense that his preaching was intolerable, and such as nobody could be reconciled to, such as the times would by no means bear, that is, the men of the times would not. Both the impudence of his supposed treason, and the bad influence it would have upon the country, are intimated in that part of the charge, that he conspired against the king in the midst of the house of Israel. Note, It is no new thing for the accusers of the brethren to misrepresent them as enemies to the king and kingdom, as traitors to their prince and troublers of the land, when really they are the best friends to both. And it is common for designing men to assert that as the sense of the country which is far from being so. And yet here, I doubt, it was too true, that the people could not bear plain dealing any more than the priests. 2. The words laid in the indictment for the support of this charge (Amo 7:11): Amos says (and they have witnesses ready to prove it) Jeroboam shall die by the sword, and Israel shall be led away captive; and hence they infer that he is an enemy to his king and country, and not to be tolerated. See the malice of Amaziah; he does not tell the king how Amos had interceded for Israel, and by his intercession had turned away first one judgment and then another, and did not let fall his intercession till he saw the decree had gone forth; he does not tell him that these threatenings were conditional, and that he had often assured them that if they would repent and reform the ruin should be prevented. Nay, it was not true that he said, Jeroboam shall die by the sword, nor did he so die (2Ki 14:28), but that God would rise against the house of Jeroboam with the sword, Amo 7:9. God's prophets and ministers have often had occasion to make David's complaint (Psa 56:5), Every day they wrest my words. But shall it be made the watchman's crime, when he sees the sword coming, to give warning to the people, that they may get themselves secured? or the physician's crime to tell his patient of the danger of his disease, that he may use means for the cure of it? What enemies are foolish men to themselves, to their own peace, to their best friends! It does not appear that Jeroboam took any notice of this information; perhaps he reverenced a prophet, and stood more in awe of the divine authority than Amaziah his priest did.

II. The method he used to persuade Amos to withdraw and quit the country (Amo 7:12, Amo 7:13); when he could not gain his point with the king to have Amos imprisoned, banished, or put to death, or at least to have him frightened into silence or flight, he tried what he could do by fair means to get rid of him; he insinuated himself into his acquaintance, and with all the arts of wheedling endeavored to persuade him to go and prophesy in the land of Judah, and not at Bethel. He owns him to be a seer, and does not pretend to enjoin him silence, but suggests to him,

1. That Bethel was not a proper place for him to exercise his ministry in, for it was the king's chapel, or sanctuary, where he had his idols and their altars and priests; and it was the king's court, or the house of the kingdom, where the royal family resided and where were set the thrones of judgment; and therefore prophesy not any more here. And why not? (1.) Because Amos is too plain and blunt a preacher for the court and the king's chapel. Those that wear silk and fine clothing, and speak silken soft words, are fit for king's palaces. (2.) Because the worship that is in the king's chapel will be a continual vexation and trouble to Amos; let him therefore get far enough from it, and what the eye sees not the heart grieves not for. (3.) Because it was not fit that the king and his house should be affronted in their own court and chapel by the reproofs and threatenings which Amos was continually teazing them with in the name of the Lord; as if it were the prerogative of the prince, and the privilege of the peers, when they are running headlong upon a precipice, not to be told of their danger. (4.) Because he could not expect any countenance or encouragement there, but, on the contrary, to be bantered and ridiculed by some and to be threatened and brow-beaten by others; however, he could not think to make any converts there, or to persuade any from that idolatry which was supported by the authority and example of the king. To preach his doctrine there was but (as we say) to run his head against a post; and therefore prophesy no more there. But,

2. He persuades him that the land of Judah was the fittest place for him to set up in: Flee thee away thither with all speed, and there eat bread, and prophesy there. There thou wilt be safe; there thou wilt be welcome; the king's court and chapel there are on thy side; the prophets there will second thee; the priests and princes there will take notice of thee, and allow thee an honourable maintenance. See here, (1.) How willing wicked men are to get clear of their faithful reprovers, and how ready to say to the seers, See not, or See not for us; the two witnesses were a torment to those that dwelt on the earth (Rev 11:10), and it were indeed a pity that men should be tormented before the time, but that it is in order to the preventing of eternal torment. (2.) How apt worldly men are to measure others by themselves. Amaziah, as a priest, aimed at nothing but the profits of his place, and he thought Amos, as a prophet, had the same views, and therefore advised him to prophesy were he might eat bread, where he might be sure to have as much as he chose; whereas Amos was to prophesy where God appointed him, and where there was most need of him, not where he would get most money. Note, Those that make gain their godliness, and are governed by the hopes of wealth and preferment themselves, are ready to think these the most powerful inducements with others also.

III. The reply which Amos made to these suggestions of Amaziah's. He did not consult with flesh and blood, nor was it his care to enrich himself, but to make full proof of his ministry, and to be found faithful in the discharge of it, not to sleep in a whole skin, but to keep a good conscience; and therefore he resolved to abide by his post, and, in answer to Amaziah,

1. He justified himself in his constant adherence to his work and to his place (Amo 7:14, Amo 7:15); and that which he was sure would not only bear him out, but bind him to it, was that he had a divine warrant and commission for it: " I was no prophet, nor prophet's son, neither born nor bred to the office, not originally designed for a prophet, as Samuel and Jeremiah, not educated in the schools of the prophets, as many others were; but I was a herdsman, a keeper of cattle, and a gatherer of sycamore-fruit. "Our sycamores bear no fruit, but, it seems, theirs did, which Amos gathered either for his cattle or for himself and his family, or to sell. He was a plain country-man, bred up and employed in country work and used to country fare. He followed the flocks as well as the herds, and thence God took him, and bade him go and prophesy to his people Israel, deliver to them such messages as he should from time to time receive from the Lord. God made him a prophet, and a prophet to them, appointed him his work and appointed him his post. Therefore he ought not to be silenced, for, (1.) He could produce a divine commission for what he did. He did not run before he was sent, but pleads, as Paul, that he was called to be an apostle; and men will find it is at their peril if they contradict and oppose any that come in God's name, if they say to his seers, See not, or silence those whom he has bidden to speak; such fight against God. An affront done to an ambassador is an affront to the prince that sends him. Those that have a warrant from God ought not to fear the face of man. (2.) The mean character he wore before he received that commission strengthened his warrant, so far was it from weakening it. [1.] He had no thoughts at all of ever being a prophet, and therefore his prophesying could not be imputed to a raised expectation or a heated imagination, but purely to a divine impulse. [2.] He was not educated nor instructed in the art or mystery of prophesying, and therefore he must have his abilities for it immediately from God, which is an undeniable proof that he had his mission from him. The apostles, being originally unlearned and ignorant men, evidenced that they owed their knowledge to their having been with Jesus, Act 4:13. When the treasure is put into such earthen vessels, it is thereby made to appear that the excellency of the power is of God, and not of man, 2Co 4:7. [3.] He had an honest calling, by which he could comfortably maintain himself and his family; and therefore did not need to prophesy for bread, as Amaziah suggested (Amo 7:12), did not take it up as a trade to live by, but as a trust to honour God and do good with. [4.] He had all his days been accustomed to a plain homely way of living among poor husbandmen, and never affected either gaieties or dainties, and therefore would not have thrust himself so near the king's court and chapel if the business God had called him to had not called him thither. [5.] Having been so meanly bred, he could not have the courage to speak to kings and great men, especially to speak such bold and provoking things to them, if he had not been animated by a greater spirit than his own. If God, that sent him, had not strengthened him, he could not thus have set his face as a flint, Isa 50:7. Note, God often chooses the weak and foolish things of the world to confound the wise and mighty; and a herdman of Tekoa puts to shame a priest of Bethel, when he receives from God authority and ability to act for him.

2. He condemns Amaziah for the opposition he gave them, and denounces the judgments of God against him, not from any private resentment or revenge, but in the name of the Lord and by authority from him, Amo 7:16, Amo 7:17. Amaziah would not suffer Amos to preach at all, and therefore he is particularly ordered to preach against him: Now therefore hear thou the word of the Lord, hear it and tremble. Those that cannot bear general woes may expect woes of their own. The sin he is charged with is forbidding Amos to prophesy; we do not find that he beat him, or put him in the stocks, only he enjoined him silence: Prophesy not against Israel, and drop not thy word against the house of Isaac; he must not only thunder against them, but he must not so much as drop a word against them; he cannot bear, no, not the most gentle distilling of that rain, that small rain. Let him therefore hear his doom.

(1.) For the opposition he gave to Amos God will bring ruin upon himself and his family. This was the sin that filled the measure of his iniquity. [1.] He shall have no comfort in any of his relations, but be afflicted in those that were nearest to him: His wife shall be a harlot; either she shall be forcibly abused by the soldiers, as the Levite's concubine by the men of Gibeah (they ravish the women of Zion, Lam 5:11), or she shall herself wickedly play the harlot, which, though her sin, her great sin, would be his affliction, his great affliction and reproach, and a just punishment upon him for promoting spiritual whoredom. Sometimes the sins of our relations are to be looked upon as judgments of God upon us. His children, though they keep honest, yet shall not keep alive: His sons and his daughters shall fall by the sword of war, and he himself shall live to see it. He has trained them up in iniquity, and therefore God will cut them off in it. [2.] He shall be stripped of all his estate; it shall fall into the hand of the enemy, and be divided by line, by lot, among the soldiers. What is ill begotten will not be long kept. [3.] He shall himself perish in a strange country, not in the land of Israel, which had been holiness to the Lord, but in a polluted land, in a heathen country, the fittest place for such a heathen to end his days in, that hated and silenced God's prophets and contributed so much to the polluting of his own land with idolatry.

(2.) Notwithstanding the opposition he gave to Amos, God will bring ruin upon the land and nation. He was accused for saying, Israel shall be led away captive (Amo 7:11), but he stands to it, and repeats it; for the unbelief of man shall not make the word of God of no effect. The burden of the word of the Lord may be striven with, but it cannot be shaken off. Let Amaziah rage, and fret, and say what he will to the contrary, Israel shall surely go into captivity forth of his land. Note, it is to no purpose to contend with the judgments of God; for when God judges he will overcome. Stopping the mouths of God's ministers will not stop the progress of God's word, for it shall not return void.

Keil-Delitzsch: Amo 7:16-17

In return for this rebellion against Jehovah, Amos foretels to the priest the punishment which will fall upon him when the judgment shall come upon Israel, meeting his words, "Thou sayst, Thou shalt not prophesy," with the keen retort, "Thus saith Jehovah." הטּיף , to drip, applied to prophesying here and at Mic 2:6, Mic 2:11, and Eze 21:2, Eze 21:7, is taken from Deu 32:2, "My teaching shall drip as the rain,"etc. Isaac ( yishâq ) for Israel, as in Amo 7:9. The punishment is thus described in Amo 7:17 : "Thy wife will be a harlot in the city,"i.e., at the taking of the city she will become a harlot through violation. His children would also be slain by the foe, and his landed possession assigned to others, namely, to the fresh settlers in the land. He himself, viz., the priest, would die in an unclean land, that is to say, in the land of the Gentiles, - in other words, would be carried away captive, and that with the whole nation, the carrying away of which is repeated by Amos in the words which the priest had reported to the king (Amo 7:11), as a sign that what he has prophesied will assuredly stand.

Constable: Amo 7:1--9:15

III. Visions that Amos saw chs. 7--9

Amos next recorded five visions that he received from the Lord that described the results of the coming judgment of Israel, plus one historical incident (7:10-17). Throughout this section of the book two phrases stand out: "sovereign Yahweh" (7:1-2, 4 [twice], 5-6; 8:1, 3, 9, 11; 9:8) and "my people" (7:8, 15; 8:2; 9:10). They are constant reminders that Yahweh has authority over all nations and individuals and that He recognized Israel's special covenant relationship with Himself. The whole section builds to a terrifying climax of inevitable judgment for Israel.

Constable: Amo 7:10-17

B. An intervening incident 7:10-17

The event described in this pericope evidently followed and grew out of the preceding visions that Amos announced (vv. 1-9). Certain key words occur in both sections of the book but not elsewhere in it: Isaac (vv. 9, 16) and sanctuary (vv. 9-11). Also the historical incident is a concrete example of God's plumb line in operation, but here it judged individuals. The prophet Amos passed the test, but one of the priest of Bethel, Amaziah, failed the test.

Constable: Amo 7:14-17

2. The response 7:14-17

7:14 Amos replied that he was not a prophet by his own choosing; he did not decide to pursue prophesying as a career. Neither had he become a prophet because his father had been one. In Amos' culture it was common and expected for sons to follow in their father's line of work. It is possible that Amos meant that he was not the son of a prophet in the sense that he had not been trained in one of the schools of the prophets under the tutelage of a fatherly mentor (cf. 2 Kings 2:1-15; 4:1, 38; 5:22; 6:1-7; 9:1).⁶⁸ Rather Amos had earned his living in a totally unrelated form of employment. He had been a herdsman and a nipper of sycamore figs. The term "herdsman" refers to someone who bred livestock, not just a shepherd who looked after animals. A nipper of sycamore figs was one who pruned sycamore fig trees so they would produce more fruit. Thus Amos had a respectable agricultural business background before he moved to Israel to prophesy. He had not been a professional prophet; he did not occupy the office of prophet but only functioned as a prophet. Therefore, Amaziah should not think that Amos came to Israel to prophesy because that was the only work that he could do.

7:15 Amos had come to Israel having been sent there by Yahweh to prophesy (cf. Num. 18:6; 2 Sam. 7:8; Ps. 78:70). The Hebrew text repeated the words "the LORD" for emphasis. God had given him a definite commission, and Amos had left his former occupation to obey that divine calling (cf. Acts 5:27-29). Amos' ministry and his location were God's choosing.

7:16-17 Amos then announced a prophecy from the Lord for Amaziah. Because the priest had told the prophet to stop doing what Yahweh had commanded him to do (cf. 2:12), Amaziah's wife would become a harlot in Bethel. She would have to stoop to this to earn a living because she would have no husband or sons to support her. His children would die by the sword. This may also imply the end of Amaziah's family line. His land would become the property of others, presumably the Assyrians, and he himself would die in a foreign, pagan land. All these things would evidently happen when the foreign enemy destroyed Israel. Stifling the word of God proved disastrous for Amaziah, as it still does today. Finally, Amos repeated that Israel would indeed go into exile, the message that Amaziah had reported that Amos was preaching (cf. v. 11).

Amaziah had told Amos to stop prophesying and to stop preaching (v. 16). "Preaching" is from a verbal root meaning "drip" (Heb. natap), as the heavens drip rain (Judg. 5:4; cf. Amos 9:13). The idea is that Amos should stop raining down messages from heaven on his hearers.

"Amaziah's loyalty was to Jeroboam, who probably appointed him as priest at Bethel. Amos's loyalty was to God, who sent him to prophesy against Israel. Conflict between Amaziah and Amos was inevitable since their loyalties were in conflict. Primary loyalty to God in their service to Israel would have eliminated conflict between the king, the priest, and the prophet. The answer to conflict among God's people is always to place loyalty to God above all else."⁶⁹

Guzik: Amo 7:1-17

Amos 7 - Visions of Judgment and the Power of the Prophet's Prayer

A. Judgment seen in three visions.

1. (1-3) The vision of locusts.

Thus the Lord GOD showed me: behold, He formed locust swarms at the beginning of the late crop; indeed it was the late crop after the king's mowings. And so it was, when they had finished eating the grass of the land, that I said: "O Lord GOD, forgive, I pray! Oh, that Jacob may stand, for he is small!" So the LORD relented concerning this. "It shall not be," said the LORD.

a. Thus the Lord GOD showed me: The prophet Amos will relate a vision from the LORD. This was something he saw, something the LORD showed him.

b. He formed locust swarms at the beginning of the late crop: Late in the harvest, Amos sees a swarm of locusts coming to devour the crops of Israel. It came after the king's mowings, so the royal court already took their taxes, so there is nothing left at all.

i. "If the first cutting went to the court and the second crop to the locusts, Israel would be left destitute indeed." (Hubbard)

c. Oh, that Jacob may stand, for he is small! At this vision of terrible judgment, the prophet's heart is moved with pity and compassion for Israel, and he asks God to consider Israel's frailty.

i. "Israel is called Jacob, a reminder that he was the smaller, younger one to Esau in Isaac's family; God had deliberately chosen him and therefore was obligated to stand by him in his helplessness." (Hubbard)

d. So the LORD relented: In response to the prophet's prayer, the LORD relented. Is it really that simple? What if Amos didn't pray or if he didn't pray with the same earnestness? We must believe that the LORD would not have relented.

i. This is another amazing example of how much rests upon prayer. We may debate endlessly how this incident reflects on the issues of predestination and human responsibility, but clearly we are left with the impression that the plague either came or was held back based on the prophet's prayer.

2. (4-6) The vision of fire.

Thus the Lord GOD showed me: behold, the Lord GOD called for conflict by fire, and it consumed the great deep and devoured the territory. Then I said: "O Lord GOD, cease, I pray! Oh, that Jacob may stand, for he is small!" So the LORD relented concerning this. "This also shall not be," said the Lord GOD.

a. The Lord GOD called for conflict by fire: After the vision of locusts, now Amos sees a vision of a great consuming fire upon the land of Israel. In response, he does what he did before: plead for mercy (Oh, that Jacob may stand, for he is small!).

b. So the LORD relented concerning this: As happened with the vision of locusts, God relented at the prayer of the prophet.

3. (7-9) The vision of the plumb line.

Thus He showed me: Behold, the Lord stood on a wall made with a plumb line, with a plumb line in His hand. And the LORD said to me, "Amos, what do you see?" And I said, "A plumb line." Then the Lord said: "Behold, I am setting a plumb line in the midst of My people Israel; I will not pass by them anymore. The high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste. I will rise with the sword against the house of Jeroboam."

a. I am setting a plumb line in the midst of My people Israel: A plumb line measures if a wall is built straight. God holds this measure against Israel, to see if they are "straight" against His standard.

b. The high places of Isaac shall be desolate: "The references to Isaac are the only places in the Old Testament where Isaac stands for the nation of his descendants rather than for the patriarch himself. Amos seems to have in mind the special veneration for Isaac which the members of the Northern Kingdom displayed . . . Amos may be announcing and lamenting the tragic break with the covenantal past." (Hubbard)

c. I will rise with the sword against the house of Jeroboam: Because Israel is chronically "crooked" against the plumb line of God, Israel and her leadership shall be judged with the sword.

B. Hearing from all sides.

1. (10-13) Amaziah's words against Amos.

Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, "Amos has conspired against you in the midst of the house of Israel. The land is not able to bear all his words. For thus Amos has said: 'Jeroboam shall die by the sword, and Israel shall surely be led away captive from their own land.'" Then Amaziah said to Amos: "Go, you seer! Flee to the land of Judah. There eat bread, and there prophesy. But never again prophesy at Bethel, for it is the king's sanctuary, and it is the royal residence."

a. Then Amaziah the priest of Bethel sent to Jeroboam king of Israel: This Amaziah was a wicked man, because he is identified as a priest of Bethel, which was one of the centers of Israel's idolatrous worship. He sent a message of Jeroboam king of Israel, who was a successful king by worldly standards, but a wicked king before God.

b. Saying, "Amos has conspired against you": Amaziah implicated the prophet in a conspiracy to undermine King Jeroboam and the people of Israel. He also said that the message of Amos was too hard (the land is not able to bear all his words).

c. Flee to the land of Judah. There eat bread, and there prophesy: Amaziah was offended that Amos came Bethel and prophesied, so he does his best to send him back to Judah.

i. "Hireling priests of this kind have ever been the great enemies of the true prophets of God; and when they could bring no charge of false doctrine or immorality against them, have accused them of conspiring against the government; and because they have preached against sin, have held them up as exciting insurrection among the people." (Clarke)

2. (14-15) The answer from Amos.

Then Amos answered, and said to Amaziah: "I was no prophet, nor was I a son of a prophet, but I was a sheepbreeder and a tender of sycamore fruit. Then the LORD took me as I followed the flock, and the LORD said to me, 'Go, prophesy to My people Israel.'"

a. I was no prophet, nor was I a son of a prophet: Amos replies to Amaziah by noting that he was a reluctant, unprofessional prophet - only a farmer by trade. Amos was hardly the type to launch a conspiracy.

b. Then the LORD took me as I followed the flock: Like many others in the Bible, God called Amos as he faithfully performed his present calling. It was because Amos was an honorable sheepbreeder and a tender of sycamore fruit that God made him an honorable prophet.

i. We see also that God used Amos as a sheepbreeder and a tender of sycamore fruit. With so many allusions and illustrations from the world of agriculture, Amos spoke as a farmer and God used it. "Every prophet has a manner and style peculiarly his own. Although God speaketh through them all, yet they lose not their individuality or originality of character. The breath which causes the music is the same, but no two of the instruments give forth precisely the same sound. It is true they all utter the words of God; but each voice has its own special cry, so that though God is pre-eminently seen, yet the man is not lost." (Spurgeon)

3. (16-17) The answer from the LORD.

Now therefore, hear the word of the LORD: "You say, 'Do not prophesy against Israel, and do not spout against the house of Isaac.' Therefore thus says the LORD: 'Your wife shall be a harlot in the city; your sons and daughters shall fall by the sword; your land shall be divided by survey line; you shall die in a defiled land; and Israel shall surely be led away captive from his own land.'"

a. Your wife shall be a harlot in the city; your sons and daughters shall fall by the sword: God's word to Amaziah - through the prophet Amos, no less - is that the calamity he wanted to silence Amos about would certainly come upon him.

b. And Israel shall surely be led away captive from his own land: This is exactly what Amaziah accused Amos of saying as part of the "conspiracy." Amos is bold enough to speak for the Lord, and to tell Amaziah and everyone else that Israel's impending captivity is indeed true. This was a difficult word in most difficult circumstances, but Amos was faithful to deliver it.

© 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 7 (Chapter Introduction)

Overview

Amo 7:1, The judgments of the grasshoppers, Amo 7:4, and of the fire are diverted by the prayer of Amos; Amo 7:7, By the wall of a plumbline is signified the rejection of Israel; Amo 7:10, Amaziah complains of Amos; Amo 7:14, Amos shews his calling; Amo 7:16, and Amaziah’s judgment.

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 7 (Chapter Introduction)

CHAPTER 7

The judgment of the grasshoppers, Amo 7:1-3 , and of the fire, are diverted by the intercession of Amos, Amo 7:4-6 . By a wall and plumbline is signified the desolation of Israel, Amo 7:7-9 . Amaziah complaineth of Amos, and forbiddeth him to prophesy at Beth-el, Amo 7:10-13 . Amos showeth his calling, Amo 7:14,15 , and the judgment upon Amaziah, Amo 7:16,17 .

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 7 (Chapter Introduction)

(Amo 7:1-9) Visions of judgments to come upon Israel.

(Amo 7:10-17) Amaziah threatens Amos.

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 7 (Chapter Introduction)

In this chapter we have, I. God contending with Israel, by the judgments, but are reprieved, and the judgments turned away at the prayer of Amos (Amo 7:1-6). 2. God's patience is at length worn out by their obstinacy, and they are rejected, and sentenced to utter ruin (Amo 7:7-9). II. Israel contending with God, by the opposition given to his prophet. 1. Amaziah informs against Amos (Amo 7:10, Amo 7:11) and does what he can to rid the country of him as a public nuisance (Amo 7:12, Amo 7:13). 2. Amos justifies himself in what he did as a prophet (Amo 7:14, Amo 7:15) and denounces the judgments of God against Amaziah his prosecutor (Amo 7:16, Amo 7:17); for, when the contest is between God and man, it is easy to foresee, it is very easy to foretel, who will come off with the worst of it.

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

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

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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 7 (Chapter Introduction)

INTRODUCTION TO AMOS 7

In this and the two following chapters are the visions of Amos, in number five; three of which are contained in this chapter, and with which it begins. The first is of the grasshoppers or locusts eating up the later grass of the land, which are stopped at the intercession of the prophet, Amo 7:1; the second is of fire the Lord called for to contend by, whose devouring flames are made to cease by the same interposition, Amo 7:4; and the other is of the plumbline, signifying the utter destruction of the people of Israel, according to the righteous judgment of God, Amo 7:7; upon the delivery of which prophecies and visions, the priest of Bethel forms a charge against the prophet to the king; and advises Amos to flee into Judea, and prophesy there, and not at Bethel, being willing to be rid of him at any rate, Amo 7:10; next follows the prophet's vindication of himself showing his divine call to the prophetic office, and his mission and express order he had from the Lord to prophesy unto Israel, Amo 7:14; and concludes with a denunciation of divine judgments on the priest's family, and upon the whole land of Israel, Amo 7:16.