Text -- Amos 7:2 (NET)

7:2 When they had completely consumed the earth’s vegetation, I said, “Sovereign Lord, forgive Israel! How can Jacob survive? He is too weak!”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Amo 7:2

In the vision.

Wesley: Amo 7:2

How shall any of Jacob escape, if thou dost cast him down?

JFB: Amo 7:2

If Thou, O God, dost not spare, how can Jacob maintain his ground, reduced as he is by repeated attacks of the Assyrians, and erelong about to be invaded by the Assyrian Pul (2Ki 15:19-20)? Compare Isa 51:19. The mention of "Jacob" is a plea that God should "remember for them His covenant" with their forefather, the patriarch (Psa 106:45).

JFB: Amo 7:2

Reduced in numbers and in strength.

Clarke: Amo 7:2

By whom shall Jacob arise? - The locusts, the symbols of the many enemies that had impoverished Jerusalem, having devoured much of the produce of the land, were proceeding, till, at the intercession of the prophet, they were removed. Then, seeing in the light of prophecy the nation in every sense brought low, he cries, "By whom shall Jacob arise? for he is small."Calmet justly remarks: "After the death of Jeroboam the second, the kingdom, so flourishing and powerful before, was reduced to such weakness that it was obliged to have recourse to strangers for support. Menahem applied to Pul, king of Assyria, whence arose the final misery of the state.

Calvin: Amo 7:2

But we must supply this prophecy or vision to its proper time. I doubt not, and I think that I can gather this from certain considerations, that the Prophet here compares the time which had preceded the reign of Jeroboam, the son of Joash, with the prosperous time which followed. For when Jeroboam the Second began to reign, the kingdom was laid waste, partly by hostile incursions, and partly by drought and heat, by inclement weather, or by pestilence. Since then the condition of the people, as sacred history relates, was most miserable, hence the Prophet says, that locusts had been shown to him, which devoured all the grass and standing corn: for he not only says, that locusts were formed, but also that they devoured the grass, so that nothing remained, When they had finished, he says, to eat the grass of the earth, then I said, Lord Jehovah, etc. Thus then the Prophet shows that sure tokens of God’s wrath had then already appeared, and that the people had in part been already afflicted, but yet that God had afterwards given them time for repentance.

Now by locusts I understand a moderate kind of punishment. We have seen elsewhere (Joe 1:4) that the country had been then nearly consumed by the locusts and the cankerworms, and the like pests. But in this place the Prophet metaphorically designates hostile invasions, which had not immediately laid waste the whole country but in some measure desolated it. This was indeed manifest to all, but few viewed it as the judgment of God, as also the Lord complains, that the perverse regard not the hand of the smiter, (Isa 10:3) Though then the Israelites saw their land consumed, they did not think that God was displeased with them; for ungodly men do not willingly examine themselves nor raise their eyes to heaven, when the Lord chastises them: for they would grow, as it were, stupid in their calamities rather than set before themselves the judgment of God, that they may be seriously led to repentance: this they naturally shun almost all. Hence the Prophet says that this was especially shown to him. The calamity then was known to all, and evident before the eyes of the people; but the Prophet alone, by a vision, understood that God in this manner punished the sins of the people: at the same time, the special object of the vision was, — to make the Israelites to know that the hand of God was withheld, as it were, in the middle of its work. They had seen the enemies coming, they had felt many evils; but they thought that the enemies retreated either through good fortune or some other means. They did not consider that God had spared them, which was the main thing. It was therefore shown to the prophet in a vision, that God spared his people, though he had resolved to destroy the whole land.

And the Prophet expressly declares, that God had been pacified through his intercession and prayer: hence appears very clearly what I have already referred to, that is, that the Prophet condemns the unbelieving for having perversely trifled with God; for they regarded the threatening which they had heard from the mouth of Amos and of others as jests. Whence was this? Because God had spared them. The Prophet shows how this took place; “The Lord,” he says, “had at first resolved to destroy you, but yet he waits for you, and therefore suspends his extreme vengeance, that by his kindness he may allure you to himself; and this has been done through my prayers: for though ye think me to be adverse to you, as I am constrained daily to threaten you, and as a heavenly herald to denounce war on you; I yet feel compassion for you, and wish you to be saved. There is, therefore, no reason for you to think that I am influenced by hatred or by cruelty, when I address you with so much severity: this I do necessarily on account of my office; but I am still concerned and solicitous for your safety; and of this the Lord is a witness, and the vision I now declare to you.” We now see that God’s servants had so ruled and moderated their feelings, that pity did not prevent them from being severe whenever their calling so required; and also, that this severity did not obliterate from their minds the feelings of compassion. Amos, as we have already seen, severely inveighed against the people, sharply reproved their vices, and daily summoned irreclaimable men to the tribune it of God: as he was so vehemently indignant on account at their vices, and as he so sharply threatened them, he might have appeared to have forgotten all compassion; but this place shows that he had not yet divested himself of pity, though he faithfully discharged his office, and was not diverted from his purpose, when he saw that he had to do with wicked and obstinate men. He was therefore severe, because God so commanded him; it was what his calling required; but at the same time he pitied the people.

Let then all teachers in the Church learn to put on these two feelings — to be vehemently indignant whenever they see the worship of God profaned, to burn with zeal for God, and to show that severity which appeared in all the Prophets, whenever due order decays, — and at the same time to sympathize with miserable men, whom they see rushing headlong into destruction, and to bewail their madness, and to interpose with God as much as is in them; in such a way, however that their compassion render them not slothful or indifferent, so as to be indulgent to the sins of men. Indeed, the temper of mind which I have mentioned ought to be possessed, so that they may go forth as suppliants before God, and implore pardon for miserable and wretched men: but when they come to the people, in their new character, that they may be severe and rigid, let them remember by whom they are sent and with what commands, let them know that they are the ministers of God, who is the judge of the world, and ought not therefore to spare the people: this then is to be attended to by us.

Now as to the word repent, as applied to God, let us know, as it has been elsewhere stated, that God changes not his purpose so as to retract what he has once determined. He indeed knew what he would do before he showed the vision to his Prophet Amos: but he accommodates himself to the measure of men’s understanding, when he mentions such changes. It was then the eternal purpose of God, to threaten the people, to show tokens of his displeasure, and yet to suspend for a time his vengeance, that their perverseness might be the more inexcusable. But in the meantime, as this was without advantage, he sets forth another thing — that he was already armed to execute his vengeance. God then does not relate what he had decreed, but what the Israelites deserved, and what punishment or reward was due to them. When, therefore, God begins to inflict punishment on sinners, it is as though he intended to execute fully his vengeance; he however forms a purpose in himself, but that is hid from us. As soon then as he lifts up his finger, we ought to regard it as owing to his mercy, that we are not instantly reduced to nothing; when it so happens, it is as though he changed his purpose, or as though he withheld his hand. This then ought to be borne in mind, when the prophet says, that God created locusts to devour all the grass, but that he suppliantly entreated God to put an end to this calamity. He then adds, that it repented God, not that there was any change of mind in God, but because God suddenly and beyond hope suspended the vengeance which was near at hand. It shall not then be

With regard to the clause, Be propitious, I pray; how will Jacob rise up, or who will raise up Jacob? it appears that the Prophet saw no other remedy, except the Lord, according to his infinite goodness, forgave the people, and hence he prays for pardon. In the meantime, he shows that he prayed for the Church, “Lord,” he says, “thy hand does not now pursue strangers, but an elect people, thy peculiar possession:” for by the name, Jacob, the Prophet extols the covenant which God made with Abraham and the Patriarchs; as though he said, “O God, wilt thou be inexorable towards the people whom thou hast chosen and adopted, of whom thou art the Father? Remember that they are neither Babylonians, nor Egyptians, nor Assyrians, but a royal priesthood, and thy holy and peculiar people.” And there is nothing that inclines God more to mercy than the recollection of his gratuitous covenant, as we have elsewhere seen.

He then says, that Jacob was small. He does not allege the worthiness of Jacob, or adduce any proof of excellency, but says that he was small; as though he said, “O Lord, thou drawest forth now thy power against miserable creatures, who are already enfeebled enough” for he calls him small, because he had been worn out by many calamities: and hence I said, that reference is here made to that miserable time, of which Scripture records, when it declares that the free as well as the captive were reduced to extreme distress, before Jeroboam the second began to reign. Then indeed God restored his people; but short was that favor; for immediately after the death of king Jeroboam, a sedition arose, which proved ruinous to the whole kingdom: his son Zachariah, as it is well known, was slain by Shallum, (2Kg 15:8)

How then will Jacob rise up? Some take the verb יקום , ikum, ⁴⁸ in a transitive sense, “Who will raise him up?” but others think it to be a neuter verb, “How will Jacob rise up?” that is, by what means will Jacob rise up? as מי , mi, may be taken to mean, how, or by what means: How then will Jacob rise up? But this difference has little to do with the main point It is then enough to say, that the Prophet here speaks of the weakness of the people, that on this account God might be more ready to forgive them. It now follows —

TSK: Amo 7:2

when : Exo 10:15; Rev 9:4

O Lord : Amo 7:5; Exo 32:11, Exo 32:12, Exo 34:9; Num 14:17-19; Jer 14:7, Jer 14:20,Jer 14:21; Dan 9:19; Jam 5:15, Jam 5:16

by whom shall Jacob arise : or, who of (or for) Jacob shall stand, Isa 51:19; Eze 9:8, Eze 11:13

for : Psa 12:1, Psa 44:24-26; Isa 37:4; Jer 42:2; Zec 4:10

Commentary -- Word/Phrase Notes (per Verse)

Poole: Amo 7:2

Either visionally, the whole scheme represented both locusts, grass, herbs, and corn, and it represented the grass as almost all eaten up, and the locusts ready to fall upon the corn, and all that remained. Or else really, it was acted, and the grass was devoured. Though the former seems most likely, I leave it to every one’ s judgment. Amos interceded by prayer for this people in this case; and he sueth for mercy, entreats for pardon, hereby justifying God’ s proceedings; and though this people for whom he prays is insensible of their condition, yet the prophet is deeply affected with it, and deprecates the displeasure of God, and implores his mercy; to God belongs forgiveness, to them nothing but shame.

By whom shall Jacob arise? how shall any of Jacob escape? or if thou, O God of Jacob, dost east him down, who will or can lift him up? he must needs perish if thou be still angry and show not pity. For he is small; weak in strength, few in number, not able to resist his enemies the Assyrians.

Haydock: Amo 7:2

When. Septuagint, "If it shall eat up," &c. (Haydock) ---

Little. After Jeroboam II, the kingdom fell to decay, when Manahem called in the Assyrians. (Calmet)

Gill: Amo 7:2

And it came to pass, that when they had made an end of eating the grass of the land,.... That is, the grasshoppers or locusts; when in the vision it seemed to the prophet that almost all the grass of the land was eaten up, and they were going to seize upon the corn, and other fruits of the earth: this signifies not Sennacherib's invasion of the land of Judea, but Pul's invasion of the land of Israel, whose army seemed like these locusts; and spreading themselves over the land, threatened it with desolation, as these locusts seemed to have wholly consumed all the grass of the land; then the prophet said what follows:

then I said, O Lord God, forgive, I beseech thee; the sins of the people, as the Targum, which were the cause of these locusts coming, or of the Assyrian army invading the land; and the prophet prays that God would avert this judgment, signified in this vision, or remove it, which is often in Scripture meant by the forgiveness of sin, Exo 32:31; this is the business of the prophets and ministers of the Lord, to intercede for a people when ruin is near; and happy is that people, when they have such to stand up in the breach for them. The argument the prophet uses is,

by whom shall Jacob arise? for he is small; or "little" ^a; like the first shooting up of the grass, after it has been own: or, as Noldius ^b renders it, "how otherwise should Jacob stand?" and so Kimchi, how should there be a standing for him? that is, unless God forgives his sin, and turns away his wrath, how shall he stand up under the weight of his sins, which must lie upon him, unless forgiven? and how shall he bear the wrath and indignation of God for them? and so if any sinner is not forgiven, how shall he stand before God to serve and worship him now? or at his tribunal with confidence hereafter? or sustain his wrath and displeasure to all eternity? see Psa 130:3; or, "who of" or "in Jacob shall stand" ^c? not one will be left; all must be cut off, if God forgive not; for all are sinners, there are none without sin: or, "who shall stand for Jacob?" ^d or intercede for him? it will be to no purpose, if God is inexorable: so the Targum,

"who will stand and ask "pardon" for their sins?''

or, "who will raise up Jacob?" ^e from that low condition in which he is, or likely to be in, if God forgive not, and does not avert the judgment threatened, to a high and glorious state of prosperity and happiness; for, if all are cut off, there will be none left to be instruments of such a work: "for he is small"; few in number, and greatly weakened by one calamity or another; and, if this should take place, would be fewer and weaker still. So the church of Christ, which is often signified by Jacob, is sometimes in a very low estate; the number of converts few; has but a little strength to bear afflictions, perform duty, and withstand enemies; it is a day of small things with it, with respect to light and knowledge, and the exercise of grace, especially faith; when some like the prophet are concerned for it, by whom it shall arise; the God of Jacob can cause it to arise, and can raise up instruments for such service, and make his ministers, and the ministry of the word and ordinances, means of increasing the number, stature, spiritual light, knowledge, grace, and strength of his people.

Commentary -- Verse Notes / Footnotes

NET Notes: Amo 7:2

¹ tn “Israel” is supplied in the translation for clarity.

² tn Heb “stand” (so ASV, NAB, NASB, NRSV).

³ tn Heb “small.”

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 7:1-9

God bears long, but he will not bear always with a provoking people. The remembrance of the mercies we formerly received, like the produce of the earth of the former growth, should make us submissive to the will of God, when we meet with disappointments in the latter growth. The Lord has many ways of humbling a sinful nation. Whatever trouble we are under, we should be most earnest with God for the forgiveness of sin. Sin will soon make a great people small. What will become of Israel, if the hand that should raise him be stretched out against him? See the power of prayer. See what a blessing praying people are to a land. See how ready, how swift God is to show mercy; how he waits to be gracious. Israel was a wall, a strong wall, which God himself reared as a defence to his sanctuary. The Lord now seems to stand upon this wall. He measures it; it appears to be a bowing, bulging wall. Thus God would bring the people of Israel to the trial, would discover their wickedness; and the time will come, when those who have been spared often, shall be spared no longer. But the Lord still calls Israel his people. The repeated prayer and success of the prophet should lead us to seek the Saviour.

Matthew Henry: Amo 7:1-9

We here see that God bears long, but that he will not bear always, with a provoking people, both these God here showed the prophet: Thus hath the Lord God showed me, Amo 7:1, Amo 7:4, Amo 7:7. He showed him what was present, foreshowed him what was to come, gave him the knowledge both of what he did and of what he designed; for the Lord God reveals his secret unto his servants the prophets, Amo 3:7.

I. We have here two instances of God's sparing mercy, remembered in the midst of judgment, the narratives of which are so much like one another that they will be best considered together, and very considerable they are.

1. God is here coming forth against this sinful nation, first by one judgment and then by another. (1.) He begins with the judgment of famine. The prophet saw this in vision. He saw God forming grasshoppers, or locusts, and bringing them up upon the land, to eat up the fruits of it, and so to strip it of its beauty and starve its inhabitants, Amo 7:1. God formed these grasshoppers, not only as they were his creatures (and much of the wisdom and power of God appears in the formation of minute animals, as much in the structure of an ant as of an elephant), but as they were instruments of his wrath. God is said to frame evil against a sinful people, Jer 18:11. These grasshoppers were framed on purpose to eat up the grass of the land; and vast numbers of them were prepared accordingly. They were sent in the beginning of the shooting up of the latter growth, after the king's mowings. See here how the judgment was mitigated by the mercy that went before it. God could have sent these insects to eat up the grass at the beginning of the first growth, in the spring, when the grass was most needed, was most plentiful, and was the best in its kind; but God suffered that to grow, and suffered them to gather it in; the king's mowings were safely housed, for the king himself is served from the field (Ecc 5:9), and could as ill be without his mowings as without any other branch of his revenues. Uzziah, who was now king of Judah, loved husbandry, 2Ch 26:10. But the grasshoppers were commissioned to eat up only the latter growth (the edgrew we call it in the country), the after-grass, which is of little value in comparison with the former. The mercies which God give us, and continues to us, are more numerous and more valuable than those he removes from us, which is a good reason why we should be thankful and not complain. The remembrance of the mercies of the former growth should make us submissive to the will of God when we meet with disappointments in the latter growth. The prophet, in vision, saw this judgment prevailing far. These grasshoppers ate up the grass of the land, which should have been for the cattle, which the owners must of course suffer by. Some understand this figuratively of a wasting destroying army brought upon them. In the days of Jeroboam the kingdom of Israel began to recover itself from the desolations it had been under in the former reigns (2Ki 14:25); the latter growth shot up, after the mowings of the kings of Syria, which we read of 2Ki 13:3. And then God commissioned the king of Assyria with an army of caterpillars to come upon them and lay them waste, that nation spoken of Amo 6:14, which afflicted them from the entering of Hamath to the river of the wilderness, which seems to refer to 2Ki 14:25, where Jeroboam is said to have restored their coast from the entering of Hamath to the sea of the plain. God can bring all to ruin when we think all is in some good measure repaired. (2.) He proceeds to the judgment of fire, to show that he has many arrows in his quiver, many ways of humbling a sinful nation (Amo 7:4): The Lord God called to contend by fire. He contended, for God's judgment upon a people are his controversies with them; in them he prosecutes his action against them; and his controversies are neither causeless nor groundless. He called to contend; he did by his prophets give them notice of his controversy, and drew up a declaration, setting forth the meaning of it. Or he called for his angels, or other ministers of his justice, that were to be employed in it. A fire was kindled among them, by which perhaps is meant a great drought (the heat of the sun, which should have warmed the earth, scorched it, and burnt up the roots of the grass which the locusts had eaten the spires of), or a raging fever, which was as a fire in their bones, which devoured and ate up multitudes, or lightning, fire from heaven, which consumed their houses, as Sodom and Gomorrah were consumed (Amo 4:11), or it was the burning of their cities, either by accident or by the hand of the enemy, for fire and sword used to go together; thus were the towns wasted, as the country was by the grasshoppers. This fire, which God called for, did terrible execution; it devoured the great deep, as the fire that fell from heaven on Elijah's altar licked up the water that was in the trench. Though the water designed for the stopping and quenching of this fire was as the water of the great deep, yet it devoured it; for who, or what, can stand before a fire kindled by the wrath of God! It did eat up a part, a great part, of the cities where it was sent; or it was as the fire at Taberah, which consumed the outermost parts of the camp (Num 11:1); when some were overthrown others were as brands plucked out of the fire. All deserved to be devoured, but it ate up only a part, for God does not stir up all his wrath.

2. The prophet goes forth to meet him in the way of his judgments, and by prayer seeks to turn away his wrath, Amo 7:2. When he saw, in vision, what dreadful work these caterpillars made, that they had eaten up in a manner all the grass of the land (he foresaw they would do so, if suffered to go on), then he said, O Lord God! forgive, I beseech thee (Amo 7:2); cease, I beseech thee, Amo 7:5. He that foretold the judgment in his preaching to the people, yet deprecated it in his intercessions for them. He is a prophet, and he shall pray for thee. It was the business of prophets to pray for those to whom they prophesied, and so to make it appear that though they denounced they did not desire the woeful day. Therefore, God showed his prophets the evils coming, that they might befriend the people, not only by warning them, but by praying for them, and standing in the gap, to turn away God's wrath, as Moses, that great prophet, often did. Now observe here,

(1.) The prophet's prayer: O Lord God! [1.] Forgive, I beseech thee, and take away the sin, Amo 7:2. He sees sin at the bottom of the trouble, and therefore concludes that the pardon of sin must be at the bottom of deliverance, and prays for that in the first place. Note, Whatever calamity we are under, personal or public, the forgiveness of sin is that which we should be most earnest with God for. [2.] Cease, I beseech thee, and take away the judgment; cease the fire, cease the controversy; cause they anger towards us to cease. This follows upon the forgiveness of sin. Take away the cause and effect will cease. Note, Those whom God contends with will soon find what need they have to cry for a cessation of arms; and there are hopes that though God has begun, and proceeded far, in his controversy, yet it may be obtained.

(2.) The prophet's plea to enforce this prayer: By whom shall Jacob arise, for he is small? Amo 7:2. And it is repeated (Amo 7:5) and yet no vain repetition. Christ, in his agony, prayed earnestly, saying the same words, again and again. [1.] It is Jacob that he is interceding for, the professing people of God, called by his name, calling on his name, the seed of Jacob, his chosen, and in covenant with him. It it Jacob's case that is in this prayer spread before the God of Jacob. [2.] Jacob is small, very small already, weakened and brought low by former judgments; and therefore, it these come, he will be quite ruined and brought to nothing. The people are few; the dust of Jacob, which was once innumerable, is now soon counted. Those few are feeble (it is the worm Jacob, Isa 41:14); they are unable to help themselves or one another. Sin will soon make a great people small, will diminish the numerous, impoverish the plenteous, and weaken the courageous. [3.] By whom shall he arise? He has fallen, and cannot help himself up, and he has no friend to help him, none to raise him, unless the hand of God do it; what will become of him, then, if the hand that should raise him to stretched out against him? Note, When the state of God's church is very low and very helpless it is proper to be recommended by our prayers to God's pity.

3. God graciously lets fall his controversy, in answer to the prophet's prayer, once and again (Amo 7:3): The Lord repented for this. He did not change his mind, for he is one mind and who can turn him? But he changed is way, took another course, and determined to deal in mercy and not in wrath. He said, It shall not be. And again (Amo 7:6), This also shall not be. The caterpillars were countermanded, were remanded; a stop was put to the progress of the fire, and thus a reprieve was granted. See the power of prayer, of effectual fervent prayer, and how much it avails, what great things it prevails for. A stop has many a time been put to a judgment by making supplication to the Judge. This was not the first time that Israel's life was begged, and so saved. See what a blessing praying people, praying prophets, are to a land, and therefore how highly they ought to be valued. Ruin would many a time have broken in if they had not stood in the breach, and made good the pass. See how ready, how swift, God is to show mercy, how he waits to be gracious. Amos moves for a reprieve, and obtains it, because God inclines to grant it and looks about to see if there be any that will intercede for it, Isa 59:16. Nor are former reprieves objected against further instances of mercy, but are rather encouragements to pray and hope for them. This also shall not be, any more than that. It is the glory of God that he multiplies to pardon, that he spares, and forgives, to more than seventy times seven times.

II. We have here the rejection of those at last who had been often reprieved and yet never reclaimed, reduced to straits and yet never reduced to their God and their duty. This is represented to the prophet by a vision (Amo 7:7, Amo 7:8) and an express prediction of utter ruin, Amo 7:9.

1. The vision is of a plumb-line, a line with a plummet at the end of it, such as masons and bricklayers use to run up a wall by, that they may work it straight and true, and by rule. (1.) Israel was a wall, a strong wall, which God himself had reared, as a bulwark, or wall of defence, to his sanctuary, which he set up among them. The Jewish church says of herself (Son 8:10), I am a wall, and my breasts are like towers. This wall was made by a plumb-line, very exact and firm. So happy was its constitution, so well compacted, and every thing so well ordered according to the model; it had long stood fast as a wall of brass. But, (2.) God now stands upon this wall, not to hold it up, but to tread it down, or, rather, to consider what he should do with it. He stands upon it with a plumb-line in his hand, to take measure of it, that it may appear to be a bowing, bulging wall. Recti est index sui et oblique - This plumb-line would discover where it was crooked. Thus God would bring the people of Israel to the trial, would discover their wickedness, and show wherein they erred; and he would likewise bring his judgments upon them according to equity, would set a plumb-line in the midst of them, to mark how far their wall must be pulled down, as David measured the Moabites with a line (2Sa 8:2) to put them to death. And, when God is coming to the ruin of a people, he is said to lay judgment to the line and righteousness to the plummet; for when he punishes it is with exactness. It is now determined: " I will not again pass by them any more; they shall not be spared and reprieved as they have been; their punishment shall not be turned away, "Amo 1:3. Note, God's patience, which has long been sinned against, will at length be sinned away; and the time will come when those that have been spared often shall be no longer spared. My spirit shall not always strive. After frequent reprieves, yet a day of execution will come.

2. The prediction is of utter ruin, Amo 7:9. (1.) The body of the people shall be destroyed, with all those things that were their ornament and defence. They are here called Isaac as well as Israel, the house of Isaac (Amo 7:16), some think in allusion to the signification of Isaac's name; it is laughter; they shall become a jest among all their neighbours; their neighbours shall laugh at them. The desolation shall fasten upon their high places and their sanctuaries, either their castles or their temples, both built on high places. Their castles they thought safe, and their temples sacred as sanctuaries. These shall be laid waste, to punish them for their idolatry and to make them ashamed of their carnal confidences, which were the two things for which God had a controversy with them. When these were made desolate they might read their sin and folly in their punishment. (2.) The royal family shall sink first, as an earnest of the ruin of the whole kingdom: I will rise against the house of Jeroboam, Jeroboam the second, who was now king of the ten tribes; his family was extirpated in his son Zecharias, who was slain with the sword before the people, by Shallum who conspired against him, 2Ki 15:10. How unrighteous soever the instruments were, God was righteous, and in them God rose up against that idolatrous family. Even king's houses will be no shelter against the sword of God's wrath.

Keil-Delitzsch: Amo 7:1-3

The first two visions. - Amo 7:1-3. The Locusts. - Amo 7:1. "Thus the Lord Jehovah showed me; and, behold, He formed locusts in the beginning of the springing up of the second crop; and, behold, it was a second crop after the king's mowing. Amo 7:2. And it came to pass, when they had finished eating the vegetable of the land, I said, Lord Jehovah, forgive, I pray: how can Jacob stand? for he is small. Amo 7:3. Jehovah repented of this: It shall not take place, saith Jehovah." The formula, "Thus the Lord Jehovah showed me,"is common to this and the three following visions (Amo 7:4, Amo 7:7, and Amo 8:1), with this trifling difference, that in the third (Amo 7:7) the subject (the Lord Jehovah) is omitted, and 'Adōnâi (the Lord) is inserted instead, after v^e hinnēh (and behold). הראני denotes seeing with the eyes of the mind - a visionary seeing. These visions are not merely pictures of a judgment which was ever threatening, and drawing nearer and nearer (Baur); still less are they merely poetical fictions, or forms of drapery selected arbitrarily, for the purpose of clothing the prophet's thoughts; but they are inward intuitions, produced by the Spirit of God, which set forth the punitive judgments of God. Kōh ( ita , thus) points to what follows, and v^e hinnēh (and behold) introduces the thing seen. Amos sees the Lord form locusts. Baur proposes to alter יוצר (forming) into יצר (forms), but without any reason, and without observing that in all three visions of this chapter hinnēh is followed by a participle ( קרא in Amo 7:4, and נצּב in Amo 7:7), and that the 'Adōnâi which stands before נצּב in Amo 7:7 shows very clearly that this noun is simply omitted in Amo 7:1, because 'AdōnâI Y^e hōvâh has immediately preceded it. גּבי (a poetical form for גּבה , analogous to שׂדי for שׂדה , and contracted into גּוב in Nah 3:17) signifies locusts, the only question being, whether this meaning is derived from גּוּב = Arab. jâb , to cut, or from גּבה = Arab. jb‛a , to creep forth (out of the earth). The fixing of the time has an important bearing upon the meaning of the vision: viz., "at the beginning of the springing up of the second crop (of grass);"especially when taken in connection with the explanation, "after the mowings of the king."These definitions cannot be merely intended as outward chronological data. For, in the first place, nothing is known of the existence of any right or prerogative on the part of the kings of Israel, to have the early crop in the meadow land throughout the country mown for the support of their horses and mules (1Ki 18:5), so that their subjects could only get the second crop for their own cattle. Moreover, if the second crop, "after the king's mowings,"were to be interpreted literally in this manner, it would decidedly weaken the significance of the vision. For if the locusts did not appear till after the king had got in the hay for the supply of his own mews, and so only devoured the second crop of grass as it grew, this plague would fall upon the people alone, and not at all upon the king. But such an exemption of the king from the judgment is evidently at variance with the meaning of this and the following visions. Consequently the definition of the time must be interpreted spiritually, in accordance with the idea of the vision. The king, who has had the early grass mown, is Jehovah; and the mowing of the grass denotes the judgments which Jehovah has already executed upon Israel. The growing of the second crop is a figurative representation of the prosperity which flourished again after those judgments; in actual fact, therefore, it denotes the time when the dawn had risen again for Israel (Amo 4:13). Then the locusts came and devoured all the vegetables of the earth. עשׂב הארץ is not the second crop; for עשׂב does not mean grass, but vegetables, the plants of the field (see at Gen 1:11). Amo 7:2 and Amo 7:3 require that this meaning should be retained. When the locusts had already eaten the vegetables of the earth, the prophet interceded, and the Lord interposed with deliverance. This intercession would have been too late after the consumption of the second crop. On the other hand, when the vegetables had been consumed, there was still reason to fear that the consumption of the second crop of grass would follow; and this is averted at the prophet's intercession. והיה for ויהי , as in 1Sa 17:48; Jer 37:11, etc. סלח־נא , pray forgive, sc. the guilt of the people (cf. Num 14:19). מי יקוּם , how ( מי qualis ) can Jacob (the nation of Israel) stand (not arise), since it is small? קטן , small, i.e., so poor in sources and means of help, that it cannot endure this stroke; not "so crushed already, that a very light calamity would destroy it"(Rosenmüller). for נחם על , see Exo 32:14. זאת (this) refers to the destruction of the people indicated in מי יקוּם ; and זאת is also to be supplied as the subject to לא תהיה .

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 7:1-9

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

The three visions in this section are similar and evidently followed one another in quick succession. The first two describe methods of divine judgment from which Amos persuaded God to turn aside, and the last one the method He chose to use to judge Israel.

Constable: Amo 7:1-3

1. The swarming locusts 7:1-3

7:1 Sovereign Yahweh showed Amos a mass of locusts swarming in the springtime after the first harvest and before the second. The Lord was forming this swarm of locusts. The very first crops harvested in the spring went to feed the king's household and animals (cf. 1 Kings 18:5). The crops that the people harvested later in the spring fed their animals and themselves. If anything happened to prevent that second harvesting, the people would have little to eat until the next harvest in the fall. The summer months were very dry and the Israelites had nothing to harvest during that season of the year.

Locusts swarming indicated that they were about to sweep through an area and destroy all the crops. There was no way to prevent this in Amos' day. Locust invasions were a perennial threat, and they were a method of discipline that God had said He might use if His people proved unfaithful to His covenant with them (Deut. 28:38, 42; cf. Joel 1:1-7; Amos 4:9).

7:2 Amos witnessed the locusts strip the land of its vegetation. Then he prayed and asked the sovereign Lord to pardon Jacob (Israel) for its covenant unfaithfulness. Jacob was only a small nation and could not survive such a devastating judgment if the Lord allowed it to happen as he had seen it in his vision.

Amos' view of Israel as small and weak stands in contrast to that of Israel's leaders who believed it was strong and invincible (cf. 6:1-3, 8, 13; 9:10). Israel occupied a large territory under Jeroboam II, second only to what Solomon controlled, but it was still small in relation to the larger empires of the ancient Near East. Amos may have meant that Israel was small in the sense of helpless. God had promised to take care of Jacob when that patriarch encountered Yahweh at Bethel, now a center of apostate worship in Israel (cf. Gen. 28:10-22). Perhaps that is why Amos appealed to God with the name of Jacob (cf. 3:13; 6:8; 7:5; 8:7; 9:8).

7:3 In response to Amos' prayer, the Lord relented and said He would not bring a completely devastating judgment on Israel, at least then. He would be merciful and patient and would grant Israel more grace (cf. Exod. 32:14).

The fervent prayers of righteous individuals, like Amos, can alter the events of history (cf. James 5:16-18). Some things that God intends to do are not firmly determined by Him; He is open to changing His mind about these things. However, He has decreed other things and no amount of praying will change His mind about those things (cf. Acts 1:11; Rev. 22:20). It is, therefore, important that we understand, from Scripture, what aspects of His will are fixed and which are negotiable.⁶⁵

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

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.

Thomas, D. W., ed. Archaeology and Old Testament Study. Oxford: Clarendon Press, 1967.

Weiss, Meir. "The Pattern of Numerical Sequence in Amos 1-2, A Re-examination." Journal of Biblical Literature 86 (1967):416-23.

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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.