Text -- Amos 9:6 (NET)

9:6 He builds the upper rooms of his palace in heaven and sets its foundation supports on the earth. He summons the water of the sea and pours it out on the earth’s surface. The Lord is his name.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Amo 9:6

The celestial orbs one over another, as so many stories in an high and stately palace. And he hath founded his troop in the earth: all the creatures, which are one army, one body; so closely are they connected, and so harmoniously do they all act for the accomplishing of their creator's purposes.

Wesley: Amo 9:6

Either in judgment to drown, or in mercy to give rain.

JFB: Amo 9:6

Literally, "ascents," that is, upper chambers, to which the ascent is by steps [MAURER]; evidently referring to the words in Psa 104:3, Psa 104:13. GROTIUS explains it, God's royal throne, expressed in language drawn from Solomon's throne, to which the ascent was by steps (compare 1Ki 10:18-19).

JFB: Amo 9:6

Namely, all animate creatures, which are God's troop, or host (Gen 2:1), doing His will (Psa 103:20-21; Joe 2:11). MAURER translates, "His vault," that is, the vaulted sky, which seems to rest on the earth supported by the horizon.

Clarke: Amo 9:6

Buildeth his stories in the heaven - There is here an allusion to large houses, where there are cellars, or places dug in the ground as repositories for corn; middle apartments, or stories, for the families to live in; and the house-top for persons to take the air upon. There may be here a reference to the various systems which God has formed in illimitable space, transcending each other, as the planets do in our solar system: and thus we find Solomon speaking when addressing the Most High: "The heavens and the heaven of heavens cannot contain thee, השמים ושמי השמים hashshamayim ushemey hashshamayim , 1Ki 8:27. Six heavens are necessarily implied in these three words. According to the points, the first and third are in the dual number, and the second is the contracted form of the plural. But how many more spheres may be intended who can tell? There may be millions of millions of stellar systems in unlimited space; and then what are all these to the Vast Immensity of God

Clarke: Amo 9:6

Hath founded his troop in the earth - אגדיו aguddatho , from אגד agad , to bind or gather together, possibly meaning the seas and other collections of waters which he has gathered together and bound by his perpetual decree, that they cannot pass; yet when he calleth for these very waters, as in the general deluge, he "poureth them out upon the face of the earth.

Clarke: Amo 9:6

The Lord is his name - This points out his infinite essence. But what is that essence? and what is his nature? and what his immensity and eternity? What archangel can tell?

Calvin: Amo 9:6

The Prophet describes now in general terms the power of God, that he might the more impress his hearers, and that they might not heedlessly reject what he had previously threatened respecting their approaching ruin; for he had said, ‘Lo, God will smite the land, and it shall tremble.’ This was special. Now as men received with deaf ears those threatening, and thought that God in a manner trifled with them, the Prophet added, by way of confirmation, a striking description of the power of God; as though he said, “Ye do hear what God denounces: now, as he has clothed me with his own authority, and commanded me to terrify you by setting before you your punishment, know ye that you have to do with God himself, whose majesty ought to make you all, and all that you are, to tremble: for what sort of Being is this God, whose word is regarded by you with contempt? God is he who builds for himself chambers ⁶² in the heavens, who founds his jointings ⁶³ (some render it bundles) in the earth, who calls the waters of the sea, and pours them on the face of the earth”; in a word, He is Jehovah, whose being is in himself alone: and ye exist only through his powers and whenever he pleases, he can with-draw his Spirits and then vanish must this whole world, of which ye are but the smallest particles. Since then He alone is God, and there is in you but a momentary strength, and since this great power of God, the evidences of which he affords you through the whole order of nature, is so conspicuous to you, how is it that ye are so heedless?” We now perceive why the Prophet exalts in so striking a manner the power of God.

First, in saying that God builds for himself his ascendings ( ascensiones ) in the heavens, he alludes no doubt, to the very structure of the heavens; for the element of air, we know, rises upwards, on account of its being light; and then the element of fire comes nearer to what heaven is; then follow the spheres as then the whole world above the earth is much more favorable to motion, this is the reason why the Prophet says that God has his ascents in the heavens. God indeed stands in no need of the heavens or of the air as an habitation, for he is contained in no place, being one who cannot be contained: but it is said, for the sake of men, that God is above all heavens: he is then located in his own elevated throne. But he says that he founds for himself his jointing on the earth, for this part of the world is more solid, the element of earth being grosser and denser, and therefore more firm. So also the waters, though lighter than the earth, approach it nearest. God then builds in the heavens. It is a mechanism which is in itself wonderful: when one raises to heaven his eyes, and then looks on the earth, is he not constrained to stand amazed? The Prophet then exhibits here before our eyes the inconceivable power of God, that we may be impressed by his words, and know with whom we have to do, when he denounces punishment.

He further says, Who calls the waters of the sea, and pours them on the face of the earth This change is in itself astonishing; God in a short time covers the whole heaven: there is a clear brightness, in a moment clouds supervene, which darken the whole heaven, and thick waters are suspended over our heads. Who could say that the whole sky could be so suddenly changed? God by his own command and bidding does all this alone. He calls then the waters of the sea, and pours them down Though rains, we know, are formed in great measure by vapors from the earth, yet we also know that these vapors arise from the sea, and that the sea chiefly supplies the dense abundance of moisture. The Prophet then, by taking a part for the whole, includes here all the vapors, by which rain is formed. He calls them the waters of the sea; God by his own power alone creates the rain, by raising vapors from the waters; and then he causes them to descend on the whole face of the earth. Since then the Lord works so wonderfully through the whole order of nature, what do we think will take place, when he puts forth the infinite power of his hand to destroy men, having resolved to execute the extreme judgment which he has decreed?

Defender: Amo 9:6

Amos again reminds the people that the God whom they have rejected, Jehovah, is the one who built heaven and populated the earth; furthermore, He later poured all the waters of the sea over all the earth, with the great Flood. It is He who is now judging them, as though they were His enemies, instead of His chosen people."

TSK: Amo 9:6

buildeth : Psa 104:3, Psa 104:13

stories : or, spheres, Heb. ascensions, Maaloth ""upper chambers,""which in eastern houses are the principal apartments. Perhaps there is a reference here to the various systems which God has created in illimitable space, transcending each other as the planets do in our system.

troop : or, bundle, Gen 2:1 Aguddah probably is the same as the Arabic ijad ""an arch, vault,""and may here denote the vault of heaven, or atmosphere, which God ""hath founded, or established, upon, or over, al the earth,""and into which ""he calleth the waters of the sea, and poureth them out upon the face of the earth."

calleth : Amo 5:8; Gen 7:11-19; Jer 5:22

The Lord : Amo 4:13; Exo 3:14, Exo 3:15

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Amo 9:6

He that buildeth His stories - The word commonly means "steps,"nor is there any reason to alter it. We read of "the third heavens 2Co 12:2, the heavens of heavens Deu 10:14; 1Ki 8:27; Psa 148:4; that is, heavens to which this heaven is as earth. They are different ways of expressing the vast unseen space which God has created, divided, as we know, through the distance of the fixed stars, into countless portions, of which the lower, or further removed, are but as "steps"to the presence of the Great King, where, "above all heavens"Eph 4:10, Christ sitteth at the Right Hand of God. It comes to the same, if we suppose the word to mean "upper chambers."The metaphor would still signify heavens above our heavens.

And hath founded His troop - (literally, band in the earth Probably, "founded His arch upon the earth,"that is, His visible heaven, which seems, like an arch, to span the earth. The whole then describes"all things visible and invisible;"all of this our solar system, and all beyond it, the many gradations to the Throne of God. : "He daily "buildeth His stories in the heavens,"when He raiseth up His saints from things below to heavenly places, presiding over them, ascending in them. In devout wayfarers too, whose "conversation is in heaven Phi 3:20, He ascendeth, sublimely and mercifully indwelling their hearts. In those who have the fruition of Himself in those heavens, He ascendeth by the glory of beatitude and the loftiest contemplation, as He walketh in those who walk, and resteth in those who rest in Him."

To this description of His power, Amos, as before Amo 5:8, adds that signal instance of its exercise on the ungodly, the flood, the pattern and type of judgments which no sinner escapes. God then hath the power to do this. Why should He not?

Poole: Amo 9:6

It is he that buildeth his stories in the heaven he that threatens and will execute his just severities on you is that mighty, glorious King, whose palace inconceivably surpasseth all the royal palaces of the mightiest monarchs on earth; his chambers, as Psa 104:3 , are in the heavens: he by a word of his mouth prepared and garnished those rooms of state, where is glory that ravisheth the mighty angels; how easily can he demolish and ruin your cells, and with the breath of his nostrils, by one command, blow away and scatter your little dust heaps, which you call cities, fortresses, and impregnable munitions!

And hath founded his troop in the earth he laid the foundations of this lower world, and can as easily shake or overturn as at first he laid them. All that is below the royal pavilions of God is but as a little bundle which he can soon untie and scatter about, nor are the things tied up of such worth and value that he should lose by doing it; how much more easy is it for him to destroy (as he hath spoken) your land and cities, which are a very small thing compared with the whole world, and this as a point compared with the unmeasurable greatness of the heavens! You set a value on yourselves, and are proud, and think that God will not lose, such jewels; as if a king in his royalty should fear to lose a pin’ s head, or one atom of dust that lieth on his footstool.

Calleth the easiest way a man can take to get any thing done; nothing so easy for man to do, as it is easy for God to drown a sinful nation or world: possibly God by this may mind them what seeming impossibility he did when he called for the waters of the sea to drown the old world, and would hereby make them see that he can now do the like.

For the waters of the sea either by wholesale in judgment to drown, or by retail by vapours in mercy to give rain.

And poureth them out in storms and violence, or in gentler showers, to punish or refresh.

Upon the face of the earth either a particular nation, or the whole world.

The Lord is his name eternal, unchangeable, almighty, and just: see Amo 5:8 .

Haydock: Amo 9:6

Ascension, or his high throne. (Challoner) ---

Septuagint, "the ascent, and hath founded the declarations (Haydock) or promise upon," &c., which must be explained in a moral sense. (Calmet) ---

Bundle. That is, his Church, bound up together by the bands of one faith and communion, (Challoner) which God will protect, and punish sinners. (Worthington) ---

Hebrew, "his apartments in heaven, and his assembly ( or footstool) on earth." ---

Sea, by floods, or rather by rain, chap. v. 8. (Calmet)

Gill: Amo 9:6

It is he that buildeth his stories in the heaven,.... The three elements, according to Aben Ezra, fire, air, and water; the orbs, as Kimchi, one above another; a word near akin to this is rendered "his chambers", which are the clouds, Psa 104:3; perhaps the heaven, and the heaven of heavens, which are three stories high, may be meant; we read of the third heaven, 2Co 12:2; and particularly the throne of God is in the highest heaven; and the "ascents" ^y to it, as it may be rendered. The Targum is,

"who causeth to dwell in a high fortress the Shechinah of his glory:''

and hath founded his troop in the earth; this Kimchi interprets of the three above elements. So the words are translated in the Bishops' Bible in Queen Elizabeth's time,

"he buildeth his spheres in the heaven, and hath laid the foundation of his globe of elements in the earth.''

Aben Ezra interprets it of animals; it may take in the whole compass of created beings on earth; so Jarchi explains it of the collection of his creatures; though he takes notice of another sense given, a collection of the righteous, which are the foundation of the earth, and for whose sake all things stand. Abarbinel interprets it of the whole of the tribe of Israel; and so the Targum paraphrases it of his congregation or church on earth: he beautifies his elect, which are "his bundle" ^z, as it may be rendered; who are bound up in the bundle of life with the Lord their God, and are closely knit and united, as to God and Christ, so to one another; and perhaps is the best sense of the words ^a:

he that calleth for the waters of the sea, and poureth them out upon the face of the earth, the Lord is his name; either to drown it, as at the general deluge; or to water and refresh it, as he does by exhaling water from the sea, and then letting it down in plentiful showers upon the earth; See Gill on Amo 5:8; now all these things are observed to show the power of God, and that therefore there can be no hope of escaping out of his hands.

Commentary -- Verse Notes / Footnotes

NET Notes: Amo 9:6

¹ tc The MT reads “his steps.” If this is correct, then the reference may be to the steps leading up to the heavenly temple or the throne of God (cf. 1 Kgs 10:19-20). The prefixed מ (mem) may be dittographic (note the preceding word ends in mem). The translation assumes an emendation to עֲלִיָּתוֹ (’aliyyato, “his upper rooms”).

² tn Traditionally, “vault” (so ASV, NAB, NRSV). The precise meaning of this word in this context is unclear. Elsewhere it refers to objects grouped or held together. F. I. Andersen and D. N. Freedman (Amos [AB], 845-46) suggest the foundational structure of a building is in view.

³ sn Verse 6a pictures the entire universe as a divine palace founded on the earth and extending into the heavens.

Geneva Bible: Amo 9:6

[It is] he that buildeth his ^{( d )} stories in the heaven, and hath founded his troop in the earth; he that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD [is] his name.

^{( d )} He declares by the wonderful power of God, by the making of the heavens and the elements, that it is not possible for man to escape his judgments when he punishes.

Commentary -- Verse Range Notes

TSK Synopsis: Amo 9:1-15

1 The certainty of the desolation.

11 The restoring of the tabernacle of David.

MHCC: Amo 9:1-10

The prophet, in vision, saw the Lord standing upon the idolatrous altar at Bethel. Wherever sinners flee from God's justice, it will overtake them. Those whom God brings to heaven by his grace, shall never be cast down; but those who seek to climb thither by vain confidence in themselves, will be cast down and filled with shame. That which makes escape impossible and ruin sure, is, that God will set his eyes upon them for evil, not for good. Wretched must those be on whom the Lord looks for evil, and not for good. The Lord would scatter the Jews, and visit them with calamities, as the corn is shaken in a sieve; but he would save some from among them. The astonishing preservation of the Jews as a distinct people, seems here foretold. If professors make themselves like the world, God will level them with the world. The sinners who thus flatter themselves, shall find that their profession will not protect them.

Matthew Henry: Amo 9:1-10

We have here the justice of God passing sentence upon a provoking people; and observe,

I. With what solemnity the sentence is passed. The prophet saw in vision the Lord standing upon the altar (Amo 9:1), the altar of burnt-offerings; for the Lord has a sacrifice, and multitudes must fall as victims to his justice. He is removed from the mercy-seat between the cherubim, and stands upon the altar, the judgment-seat, on which the fire of God used to fall, to devour the sacrifices. He stands upon the altar, to show that the ground of his controversy with this people was their profanation of his holy things; here he stands to avenge the quarrel of his altar, as also to signify that the sin of the house of Israel, like that of the house of Eli, shall not be purged with sacrifice nor offering for ever, 1Sa 3:14. He stands on the altar, to prohibit sacrifice. Now the order given is, Smite the lintel of the door of the temple, the chapiter, smite it with such a blow that the posts may shake, and cut them, wound them in the head, all of them; break down the doors of God's house, or of the courts of his house, in token of this, that he is going out from it, and forsaking it, and then all judgments are breaking in upon it. Or it signifies the destruction of those in the first place that should be as the door-posts to the nation for its defence, so that, they being broken down, it becomes as a city without gates and bars. "Smite the king, who is as the lintel of the door, that the princes, who are as the posts, may shake; cut them in the head, cleave them down, all of them, as wood for the fire; and I will slay the last of them, the posterity of them, them and their families, or the least of them, them and all that are employed under them; or, I will slay them all, them and all that remain of them, till it comes to the last man; the slaughter shall be general."There is no living for those on whom God has said, I will slay them, no standing before his sword.

II. What effectual care is taken that none shall escape the execution of this sentence. This is enlarged upon here, and is intended for warning to all that provoke the Lord to jealousy. Let sinners read it, and tremble; as there is no fighting it out with God, so there is no fleeing from him. His judgments, when they come with commission, as they will overpower the strongest that think to outface them, so they will overtake the swiftest that think to out-run them, Amo 9:2. Those of them that flee, and take to their heels, shall soon be out of breath, and shall not flee away out of the reach of danger; for, as sometimes the wicked flee when none pursues, so he cannot flee away when God pursues, though he would fain flee out of his hand. Nay, he that escapes of them, that thinks he has gained his point, shall not be delivered. Evil pursues sinners, and will arrest them. This is here enlarged upon by showing that wherever sinners flee for shelter from God's justice, it will overtake them, and the shelter will prove but a refuge of lies. What David says of the ubiquity of God's presence (Psa 139:7-10) is here said of the extent of God's power and justice. (1.) Hell itself, though it has its name in English from its being hilled, or covered over, or hidden, cannot hide them (Amo 9:2): "Though they dig into hell, into the centre of the earth, or the darkest recesses of it, yet thence shall my hand take them, and bring them forth to be made public monuments of divine justice."The grave is a hiding-place to the righteous from the malice of the world (Job 3:17), but it shall be no hiding-place to the righteous from the justice of God; thence God's hands shall take them, when they shall rise in the great day to everlasting shame and contempt. (2.) Heaven, though it has its name from being heaved, or lifted up, shall not put them out of reach of God's judgments; as hell cannot hide them, so heaven will not. Though they climb up to heaven in their conceit, yet thence will I bring them down. Those whom God brings to heaven by his grace shall never be brought down; but those who climb thither themselves, by their own presumption, and confidence in themselves, will be brought down and filled with shame. (3.) The top of Carmel, one of the highest parts of the dust of the world in that country, shall not protect them: " Though they hide themselves there, where they imagine nobody will look for them, I will search, and take them out thence; neither the thickest bushes, nor the darkest caves, in the top of Carmel, will serve to hide them."(4.) The bottom of the sea shall not serve to conceal them; though they think to hide themselves there, even there the judgments of God shall find them out, and lay hold on them: Thence will I command the serpent, and he shall bite them, the crooked serpent, even the dragon that is in the sea, Isa 27:1. They shall find their plague and death where they hope to find shelter and protection; diving will stand them in no more stead than climbing. (5.) Remote countries will not befriend them, nor shall less judgments excuse them from greater (Amo 9:4): Thought they go into captivity before their enemies, who carry them to places at a great distance, and mingle them with their own people, among whom they seem to be lost, yet that shall not serve their turn: Thence will I command the sword, and it shall slay them, the sword of the enemy, or one another's sword. When God judges he will overcome. That which binds on all this, makes their escape impossible and their ruin inevitable, is that God will set his eyes upon them for evil, and not for good. His eyes are in every place, are upon all men and upon all the ways of men, upon some for good, to show himself strong on their behalf, but upon others for evil, to take notice of their sins (Job 13:27) and take all opportunities of punishing them for their sins. Their case is truly miserable who have the providence of God: and all the dispensations of it, against them, working for their hurt.

3. What a great and mighty God he is that passes this sentence upon them, and will take the executing of it into his own hands. Threatenings are more or less formidable according to the power of him that threatens. We laugh at impotent wrath; but the wrath of God is not so; it is omnipotent wrath. Who knows the power of it? What he had before said he would do (Amo 8:8) is here repeated, that he would make the land melt and tremble, and all that dwell therein mourn, that the judgment should rise up wholly like a flood, and the country should be drowned, and laid under water, as by the flood of Egypt, Amo 9:5. But is he able to make his words good? Yes, certainly he is; he does but touch the land and it melts, touch the mountains and they smoke; he can do it with the greatest ease, for, (1.) He is the Lord God of hosts, who undertakes to do it, the God who has all the power in his hand, and all creatures at his beck and call, who having made them all, and given them their several capacities, makes what use he pleases of them and all their powers. Very miserable is the case of those who have the Lord of hosts against them, for they have hosts against them, the whole creation at war with them. (2.) He is the Creator and governor of the upper world: It is he that builds his stories in the heavens, the celestial orbs, or spheres, one over another, as so many stories in a high and stately palace. They are his, for he built them at first, when he said, Let there be a firmament, and he made the firmament; and he builds them still, is continually building them, not that they need repair, but by his providence he still upholds them; his power is the pillars of heaven, by which it is borne up. Now he that has the command of those stories is certainly to be feared, for thence, as from a castle, he can fire upon his enemies, or cast upon them great hailstones, as on the Canaanites, or make the stars in their courses, the furniture of those stories, to fight against them, as against Sisera. (3.) He has the management and command of this lower world too, in which we dwell, the terraqueous globe, both earth and sea, so that, which way soever his enemies think to make their escape, he will meet them, or to make opposition, he will match them. Do they think to make a land-fight of it? He has founded his troop in the earth, his troop of guards, which he has at command, and makes use of for the protection of his subjects and the punishment of his enemies. All the creatures on earth make one bundle (as the margin reads it), one bundle of arrows, out of which he takes what he pleases to discharge against the persecutors, Psa 7:13. They are all one army, one body, so closely are they connected, and so harmoniously and so much in concert do they act for the accomplishing of their Creator's purposes. Do they think to make a sea-fight of it? He will be too hard for them there, for he has the waters of the sea at command; even its waves, the most tumultuous rebellious waters, do obey him. He calls for the waters of the sea in the course of his common providence, causes vapours to ascend out of it, and pours them out in showers, the small rain and the great rain of his strength, upon the face of the earth; this was mentioned before as a reason why we should seek the Lord (Amo 5:8) and make him our friend, as it is here made a reason why we should fear him and dread having him for our enemy.

4. How justly God passes this sentence upon the people of Israel. He does not destroy them by an act of sovereignty, but by an act of righteousness; for (Amo 9:8), it is a sinful kingdom, and the eyes of the Lord are upon it, discovering it to be so; he sees the great sinfulness of it, and therefore he will destroy it from off the face of the earth. Note, When those kingdoms that in name and profession were holy kingdoms, and kingdoms of priests, as Israel was, become sinful kingdoms, no other can be expected than that they should be cut off and abandoned. Let sinful kingdoms, and sinful families, and sinful persons too, see the eyes of the Lord upon them, observing all their wickedness, and reserving the notice of it for the day of reckoning and recompence. This being a sinful kingdom, see how light God makes of it, Amo 9:7.

(1.) Of the relation wherein he stood to it: Are you not as children of Ethiopians unto me, O children of Israel? A sad change! Children of Israel become as children of the Ethiopians! [1.] They were so in themselves; that was their sin. It is a thing to be greatly lamented that the children of Israel often become as children of the Ethiopians; this children of godly parents degenerate, and become the reverse of those that went before them. Those that were well-educated, and trained up in the knowledge and fear of God, and set out well, and promised fair, throw off their profession and become as bad as the worst. How has the gold become dim! [2.] The were so in God's account, and that was their punishment. He valued them no more, though they were children of Israel, than if they had been children of the Ethiopians. We read of one in the title of Ps. 7 that was Cush (an Ethiopian, as some understand it) and yet a Benjamite. Those that by birth and profession are children of Israel, if they degenerate, and become wicked and vile, are to God no more than children of the Ethiopians. This is an intimation of the rejection of the unbelieving Jews in the days of the Messiah; because they embraced not the doctrine of Christ, the kingdom of God was taken from them, they were unchurched, and cast out of covenant, became as children of the Ethiopians, and are so to this day. And it is true of those that are called Christians, but do no live up to their name and profession, that rest in the form of piety, but live under the power of reigning iniquity, that they are to God as children of the Ethiopians; he rejects them, and their services.

(2.) See how light he makes of the favours he had conferred upon them; they thought he would not, he could not, cast them off, and put them upon a level with other nations, because he had done that for them which he had not done for other nations, whereby they thought he was bound to them, so as never to leave them. "No,"says he, "The favours shown to you are not so distinguishing as you think they are: Have I not brought up Israel out of the land of Egypt? "It is true I have; but I have also brought the Philistines from Caphtor, or Cappadocia, where they were natives, or captives, or both; they are called the remnant of the country of Caphtor (Jer 47:4), and the Philistim are joined with the Caphtorim, Gen 10:14. In like manner the Syrians were brought up from Kir when they had been carried away thither, 2Ki 16:9. Note, If God's Israel lose the peculiarity of their holiness, they lose the peculiarity of their privileges; and what was designed as a favour of special grace shall be set in another light, shall have its property altered, and shall become an act of common providence; if professors liken themselves to the world, God will level them with the world. And, if we live not up to the obligation of God's mercies, we forfeit the honour and comfort of them.

5. How graciously God will separate between the precious and the vile in the day of retribution. Though the wicked Israelites shall be as the wicked Ethiopians, and their being called Israelites shall stand them in no stead, yet the pious Israelites shall not be as the wicked ones; no, the Judge of all the earth will do right, more right than to slay the righteous with the wicked, Gen 18:25. His eyes are upon the sinful kingdom, to spy out those in it who preserve their integrity and swim against the stream, who sigh and cry for the abominations of their land, and they shall be marked for preservation, so that the destruction shall not be total: I will not utterly destroy the house of Jacob, not ruin them by wholesale and in the gross, good and bad together, but I will distinguish, as becomes a righteous judge. The house of Israel shall be sifted as corn is sifted; they shall be greatly hurried, and shaken, and tossed, but still in the hands of God, in both his hands, as the sieve in the hands of him that sifts (Amo 9:9): I will sift the house of Israel among all nations. Wherever they are shaken and scattered, God will have his eye upon them, and will take care to separate between the corn and chaff, which was the thing he designed in sifting them. (1.) The righteous ones among them, that are as the solid wheat, shall none of them perish; they shall be delivered either from or through the common calamities of the kingdom; not the least grain shall fall on the earth, so as to be lost and forgotten - not the least stone (so the word is), for the good corn is weighty as a stone in comparison with that which we call light corn. Note, Whatever shakings there may be in the world, God does and will effectually provide that none who are truly his shall be truly miserable. (2.) The wicked ones among them who are hardened in their sins shall all of them perish, Amo 9:10. See what a height of impiety they have come to: They say, The evil shall not overtake nor prevent us. They think they are innocent, and do not deserve punishment, or that the profession they make of relation to God will be their exemption and security from punishment, or that they shall be able to make their part good against the judgments of God, that they shall flee so swiftly from them that they shall not overtake them, or guard so carefully against them that they shall not prevent or surprise them. Note, Hope of impunity is the deceitful refuge of the impenitent. But see what it will come to at last: All the sinners that thus flatter themselves, and affront God, shall die by the sword, the sword of war, which to them shall be the sword of divine vengeance; yea, though they be the sinners of my people, for their profession shall not be their protection. Note, Evil is often nearest those that put it at the greatest distance from them.

Keil-Delitzsch: Amo 9:5-6

To strengthen this threat, Amos proceeds, in Amo 9:5, Amo 9:6, to describe Jehovah as the Lord of heaven and earth, who sends judgments upon the earth with omnipotent power. Amo 9:5. "And the Lord Jehovah of hosts, who toucheth the earth, and it melteth, and all the inhabitants of thereupon mourn; and the whole of it riseth like the Nile, and sinketh like the Nile of Egypt. Amo 9:6. Who buildeth His stories in heaven, and His vault, over the earth hath He founded it; who calleth to the waters of the sea, and poureth them out over the earth: Jehovah is His name." This description of God, who rules with omnipotence, is appended, as in Amo 4:13 and Amo 5:8, without any link of connection whatever. We must not render it, "The Lord Jehovah of hosts is He who toucheth the earth;"but we must supply the connecting thought, "And He who thus directeth His eye upon you is the Lord Jehovah of hosts, who toucheth the earth, and it melteth."The melting or dissolving of the earth is, according to Psa 46:7, an effect produced by the Lord, who makes His voice heard in judgments, or "the destructive effect of the judgments of God, whose instruments the conquerors are"(Hengstenberg), when nations reel and kingdoms totter. The Lord therefore touches the earth, so that it melts, when He dissolves the stability of the earth by great judgments (cf. Psa 75:4). "Israel could not fail to test the truth of these words by painful experience, when the wild hordes of Assyria poured themselves over the western parts of Asia"(Hengstenberg). The following words, depicting the dissolution of the earth, are repeated, with very inconsiderable alterations, from Amo 8:8; we have merely the omission of ונגרשׁה , and the kal שׁקעה substituted for the niphal נשׁקה . In Amo 9:6 there is evidently an allusion to the flood. God, who is enthroned in heaven, in the cloud-towers built above the circle of the earth, possesses the power to pour the waves of the sea over the earth by His simple word. Ma‛ălōth is synonymous with עליּות in Psa 104:3 : upper rooms, lit., places to which one has to ascend. 'Aguddâh , an arch or vault: that which is called râqı̄ă‛ , the firmament, in other places. The heaven, in which God builds His stories, is the heaven of clouds; and the vault, according to Gen 1:7, is the firmament of heaven, which divided the water above the firmament from the water beneath it. Consequently the upper rooms of God are the waters above the firmament, in or out of which God builds His stories (Psa 104:3), i.e., the cloud-tower above the horizon of the earth, which is raised above it like a vault. Out of this cloud-castle the rain pours down (Psa 104:13); and out of its open windows the waters of the flood poured down, and overflowed the earth (Gen 7:11). When God calls to the waters of the sea, they pour themselves over the surface of the earth. The waves of the sea are a figurative representation of the agitated multitude of nations, or of the powers of the world, which pour their waves over the kingdom of God (see at Amo 7:4).

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 9:1-15

2. The Lord standing by the altar ch. 9

This final vision differs from the preceding four in some significant ways. First, there is no introductory formula that explains the divine enablement of the prophet. Second, in the first pair of visions Amos spoke more than the Lord, in the second pair he spoke only a few words, and in the last one he said nothing. However, as in the preceding two visions, oracles follow the brief vision.

Constable: Amo 9:5-6

The God who would punish 9:5-6

These verses describe the great God who would judge the Israelites. The section closes, "Yahweh is His name" (v. 6). What precedes that clause is a revelation of His person (name).

9:5 The judge is sovereign Yahweh who controls and leads armies, both heavenly armies of angels and earthly armies of soldiers. As sovereign, He is the one to whom all people and nations are responsible, not just Israel. He is the one who simply with a touch can cause the earth to melt, a figure that recalls the effect on ice when a human finger presses on it. He has the power to alter the course of human affairs as well so everyone mourns, if that is His choice. He causes the earth and human affairs to rise and fall, to ebb and flow, like the waters of the mighty Nile River.

9:6 He built His dwelling place in the heavens as a vaulted dome over the earth. He calls for the waters to leave the seas, rise up and form clouds, and pour down on the land. Since He has this control over the whole planet it is impossible to hide from Him or to escape His powerful hand. His name is Yahweh, the covenant keeping God whose sovereignty covers the universe (cf. 5:8).

Guzik: Amo 9:1-15

Amos 9 - Raising Up the Ruins

A. Judgment brings ruin.

1. (1-4) God's judgment is inescapable.

I saw the Lord standing by the altar, and He said: "Strike the doorposts, that the thresholds may shake, and break them on the heads of them all. I will slay the last of them with the sword. He who flees from them shall not get away, and he who escapes from them shall not be delivered. Though they dig into hell, from there my hand shall take them; though they climb up to heaven, from there I will bring them down; and though they hide themselves on top of Carmel, from there I will search and take them; though they hide from My sight at the bottom of the sea, from there I will command the serpent, and it shall bite them; though they go into captivity before their enemies, from there I will command the sword, and it shall slay them. I will set My eyes on them for harm and not for good."

a. I saw the Lord standing by the altar: In this final vision of Amos, He sees the Lord right at the temple, supervising the work of judgment. Amos wants us to know that God isn't detached from even His hard work of judgment.

i. "Like the boss of a demolition squad or the commander of an invading enemy, he snaps his orders for the smashing of the temple and takes personal responsibility for seeing that the last offender is brought to justice." (Hubbard)

b. Strike the doorposts, that the thresholds may shake: Often, the threshold is the structurally strongest part of a house. If the doorposts are broken, it shows that the whole house has fallen in. This is a poetic and powerful way to describe complete destruction.

c. He who flees from them shall not get away: This is God's way of saying, "You can run, but you can't hide." Even if you tried to dig into hell or climb up to heaven, you can't escape your responsibility before God. A high mountain (Carmel) or the bottom of the sea can't hide you from judgment.

d. I will set My eyes on them for harm and not for good: An essential part of the Old Covenant was the promise of blessing or cursing (Deuteronomy 28, Leviticus 26) based on Israel's obedience. If Israel was in chronic, systemic disobedience, they could expect that God's eye toward them would be for harm and not for good.

i. But it shall come to pass, if you do not obey the voice of the Lord your God . . . And it shall be, that just as the LORD rejoiced over you to do you good and multiply you, so the LORD will rejoice over you to destroy you and bring you to nothing; and you shall be plucked from off the land which you go to possess. (Deuteronomy 28:15, 63)

ii. And if by these things you are not reformed by Me, but walk contrary to Me, then I also will walk contrary to you, and I will punish you yet seven times for your sins. And I will bring a sword against you that will execute the vengeance of the covenant. (Leviticus 26:23-25a)

iii. How much better to live under the blessing of the New Covenant! The promise of Romans 8:31 stands: If God is for us, who can be against us? We know that because of our standing in grace by faith, God is for us. All of the harm we deserve was perfectly poured out on Jesus Christ.

2. (5-10) Israel sifted among the nations.

The Lord GOD of hosts, He who touches the earth and it melts, and all who dwell there mourn; all of it shall swell like the River, and subside like the River of Egypt. He who builds His layers in the sky, and has founded His strata in the earth; who calls for the waters of the sea, and pours them out on the face of the earth; the LORD is His name. "Are you not like the people of Ethiopia to Me, O children of Israel?" says the LORD. "Did I not bring up Israel from the land of Egypt, the Philistines from Caphtor, and the Syrians from Kir? Behold, the eyes of the Lord GOD are on the sinful kingdom, and I will destroy it from the face of the earth; yet I will not utterly destroy the house of Jacob," says the LORD. "For surely I will command, and will sift the house of Israel among all nations, as grain is sifted in a sieve; yet not the smallest grain shall fall to the ground. All the sinners of My people shall die by the sword, who say, 'The calamity shall not overtake nor confront us.'"

a. The Lord GOD of hosts, He who touches the earth and it melts: This isn't just a flowery introduction. When Israel remembered who God is - understanding all His might and glory - then they acted in a way that brought Him glory. Constantly, Amos and the other prophets teach us what we should do based on understanding who God is.

i. Amos uses the title Lord GOD again - used 12 times in Amos 7-9, emphasizing the sovereignty of God. "That sovereignty is symbolized in the name of God that dominates this section - Lord God, literally 'My Master Yahwheh.'" (Hubbard)

ii. "What counts is that God's presence is at home everywhere in the universe from top to bottom, and that presence is utterly dependable and permanently to be reckoned with." (Hubbard)

b. He who builds layers in the sky, and has founded His strata in the earth: This is a difficult passage to translate, and the New King James does it about as well as anyone else.

i. "It is hard to catch the exact picture of what Yahweh is building in verse 6. The heavenly construction may be a 'staircase' or a 'roof-chamber' . . . The earthly component is even more difficult to define precisely." (Hubbard)

c. Behold, the eyes of the Lord GOD are on the sinful kingdom: It is striking - and terrible - to hear Israel called the sinful kingdom. God wants all His people to be deeply impressed that they cannot presume upon His mercy or their "chosenness."

i. Israel thought the Ethiopians were a remote and insignificant people, so God says, "Are you not like the people of Ethiopia to Me?" God also reminds Israel, "Yes, I brought you up out of Egypt, but I also brought the Philistines from Caphtor, and the Syrians from Kir. Don't think you are so special that you become proud and presumptuous. You are a sinful kingdom."

d. And will sift the house of Israel among all nations: God will use Israel's exile among the nations to sift His people - not to destroy them, but to purify them. In it all, not the smallest grain shall fall to the ground. God's sifting only eliminates the chaff, never the grain - not even the smallest grain. It is only all the sinners of My people who shall be guilty under judgment, those who presume too much and never humble themselves.

i. "I think I see you, poor believer, tossed about like that wheat, up and down, right and left, in the sieve, and in the air, never resting. Perhaps it is suggested to you, 'God is very angry with me.' No, the farmer is not angry with his wheat when he casts it up and down in the sieve, and neither is God angry with you; this you shall see one day when the light shall show that love ruled in all your griefs." (Spurgeon)

B. Israel restored to blessing and abundance.

1. (11-12) Restoring the house of David to Israel.

"On that day I will raise up the tabernacle of David, which has fallen down, and repair its damages; I will raise up its ruins, and rebuild it as in the days of old; that they may possess the remnant of Edom, and all the Gentiles who are called by My name," says the LORD who does this thing.

a. I will raise up the tabernacle of David: Long before the time of Amos, the northern kingdom of Israel rejected the royal house of David. Here God promises to restore David's royal line - fulfilled in the Messiah, Jesus Christ, who is of the tabernacle of David.

i. This is an abrupt change from the strong message of rebuke and judgment. "The transition from verse 10 to verse 11 is the most abrupt and surprising in the entire book. The sword of judgment gives way to the trowel of reconstruction." (Hubbard)

ii. Without this last passage and change of tone, the book of Amos would be incomplete. "It is now declared that the reason of the divine judgment is not revenge, but the only way in which it is possible to usher in the restored order on which the heart of God is set." (Morgan)

b. I will raise up its ruins, and rebuild it as in the days of old: God promised to take what was ruined and to repair and rebuild it. Sometimes God works in a completely new way, letting the old die and doing a work of new creation (2 Corinthians 5:17, Isaiah 43:19). Other times God works to raise up . . . ruins, and rebuild. Both are glorious works of the LORD!

i. Amos knew that Israel was ruined, because he speaks of restoring the tabernacle of David instead of the house of David. A tabernacle is a house, but a humble one. This "Pictures the 'house' of David that was becoming a dilapidated shack; in Amos' time the Davidic dynasty had fallen so low that it could no longer be called a house." (McComiskey)

c. And all the Gentiles who are called by My name: God announces that even Gentiles who are called by My name will come under the tabernacle of David, a promise fulfilled in Jesus.

i. James, the brother of Jesus, quoted Amos 9:11-12 at the Council of Jerusalem. He used this passage to demonstrate that God promised to reach the Gentiles and to bring them into His kingdom under the Messiah, not under Israel.

ii. Acts 15:17 has So that the rest of mankind instead of what we have in Amos 9:12 (that they may possess the remnant of Edom). This is because the Septuagint, the ancient translation of the Old Testament from Hebrew to Greek, translated Edom as "Adam" - "mankind."

2. (13-15) Restoring abundance to Israel.

"Behold, the days are coming," says the LORD, "When the plowman shall overtake the reaper, and the treader of grapes him who sows seed; the mountains shall drip with sweet wine, and all the hills shall flow with it. I will bring back the captives of My people Israel; they shall build the waste cities and inhabit them; they shall plant vineyards and drink wine from them; they shall also make gardens and eat fruit from them. I will plant them in their land, and no longer shall they be pulled up from the land I have given them," says the LORD your God.

a. The days are coming: Under God's inspiration, the prophet Amos ends the book on a note of high hope, looking forward to a day of great prosperity and abundance in Israel. Under the reign of Jeroboam II, they had material abundance, but not in the LORD. God promises to restore them to prosperity from Him and in Him.

b. When the plowman shall overtake the reaper: Amos describes how miraculous and amazing God's blessing and restoration is.

i. When God releases blessing and restoration, fruit comes quickly. "Ploughman and reaper laboured separately . . . but here they bump into each other, so abundant are the crops and so eager is the land to grow more." (Hubbard)

ii. When God releases blessing and restoration, fruit comes from unexpected places. Normally, grapevines don't grow well on mountains or high hills, but in the days of Israel's restoration even the mountains shall drip with sweet wine and all the hills shall flow with it.

iii. When God releases blessing and restoration, fruit comes with great quality (drip with sweet wine).

iv. When God releases blessing and restoration, the work is blessed - but it is still work. The plowman, the reaper, the treader of grapes, and him who sows seed still have their work to do. God doesn't just do it all for them, but under God's blessing and restoration the work is done with energy and joy. The plowman doesn't just wait around; he gets busy even if he starts bumping into the reaper! "One sign of a true revival, and indeed an essential part of it is the increased activity of God's laborers." (Spurgeon)

v. However, even if it is not a time of remarkable blessing and restoration, the work of God still deserves our energy and effort. "The duty of the Church is not to be measured by her success. It is as much the minister's duty to preach the gospel in adverse times as in propitious seasons. We are not to think, if God withholds the dew, that we are to withhold the plough. We are not to imagine that, if unfruitful seasons come, we are therefore to cease from sowing our seed. Our business is with act, not with result. The church has to do her duty, even though that duty should bring her no present reward." (Spurgeon)

c. I will plant them in their land, and no longer shall they be pulled up from the land: So many of the warnings from the prophet Amos are about the threat of coming captivity and exile. God promises restoration, and looks forward to the day when Israel will never again be pulled up from the land.

© 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 9 (Chapter Introduction)

Overview

Amo 9:1, The certainty of the desolation; Amo 9:11, The restoring of the tabernacle of David.

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 9 (Chapter Introduction)

CHAPTER 9

The certainty of Israel’ s desolation, Amo 9:1-10 . The restoring of the tabernacle of David, and of the captivity of Israel.

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 9 (Chapter Introduction)

(Amo 9:1-10) The ruin of Israel.

(Amo 9:11-15) The restoration of the Jews and the gospel blessing.

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 9 (Chapter Introduction)

In this chapter we have, I. Judgment threatened, which the sinners shall not escape (Amo 9:1-4), which an almighty power shall inflict (Amo 9:5, Amo 9:6), which the people of Israel have deserved as a sinful people (Amo 9:7, Amo 9:8); and yet it shall not be the utter ruin of their nation (Amo 9:8), for a remnant of good people shall escape (Amo 9:9). But the wicked ones shall perish (Amo 9:10). II. Mercy promised, which was to be bestowed in the latter days (Amo 9:11-15), as appears by the application of it to the days of the Messiah, Act 15:16. And with those comfortable promises, after all the foregoing rebukes and threatenings, the book concludes.

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.

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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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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 9 (Chapter Introduction)

INTRODUCTION TO AMOS 9

This chapter contains the fifth and last vision the prophet saw; which represents the certain desolation of the land, city, and temple, and the slaughter of all sorts of persons, high and low, none should escape it, Amo 9:1; be they where they would, they should be found out, whether in hell or heaven, on the tops of the highest mountains, or in the bottom of the sea, or in a foreign land, since the eyes of the Lord were upon them for evil, Amo 9:2; nor could they hope to escape, when they considered his greatness and his power, and what he could do, and had done; and how they had behaved towards him, even though they were the people he had brought out of Egypt, Amo 9:5; but though the sinful kingdom should be destroyed, yet not utterly, a remnant should be saved, Amo 9:8; and the chapter is concluded with gracious promises of raising up the tabernacle of David fallen down, and of the return of the people of Israel to their own land; and of their settlement and continuance in it, never more to depart from it, Amo 9:11.