<hi type="bold">8. the seven stars--</hi>literally, the heap or cluster of seven larger stars and others smaller (<reference osisRef="Job.9.9">Job 9:9</reference>; <reference osisRef="Job.38.31">38:31</reference>). The former whole passage seems to have been in Amos' mind. He names the stars well known to shepherds (to which class Amos belonged), Orion as the precursor of the tempests which are here threatened, and the Pleiades as ushering in spring.

<hi type="bold">shadow of death--</hi>Hebraism for the densest darkness.

<hi type="bold">calleth for the waters of the sea--</hi>both to send deluges in judgment, and the ordinary rain in mercy (<reference osisRef="1Kgs.18.44">1Ki 18:44</reference>).

8. the seven stars-- literally, the heap or cluster of seven larger stars and others smaller (Job 9:9; 38:31). The former whole passage seems to have been in Amos' mind. He names the stars well known to shepherds (to which class Amos belonged), Orion as the precursor of the tempests which are here threatened, and the Pleiades as ushering in spring. shadow of death-- Hebraism for the densest darkness. calleth for the waters of the sea-- both to send deluges in judgment, and the ordinary rain in mercy (1Ki 18:44).


<hi type="bold">9. strengtheneth the spoiled--</hi>literally, "spoil" or "devastation": hence the "person spoiled." Winer, Maurer, and the best modern critics translate, "maketh devastation (or destruction) suddenly to arise," literally, "maketh it to gleam forth like the dawn." Ancient versions support English Version. The Hebrew is elsewhere used, to make, to shine, to make glad: and as English Version here (<reference osisRef="Ps.39.13">Psa 39:13</reference>), "recover strength."

<hi type="bold">the spoiled shall come--</hi>"devastation," or "destruction shall come upon" [Maurer]. English Version expresses that, strong as Israel fancies herself after the successes of Jeroboam II (<reference osisRef="2Kgs.14.25">2Ki 14:25</reference>), even the weakest can be made by God to prevail against the strong.

9. strengtheneth the spoiled-- literally, "spoil" or "devastation": hence the "person spoiled." Winer, Maurer, and the best modern critics translate, "maketh devastation (or destruction) suddenly to arise," literally, "maketh it to gleam forth like the dawn." Ancient versions support English Version. The Hebrew is elsewhere used, to make, to shine, to make glad: and as English Version here (Psa 39:13), "recover strength." the spoiled shall come-- "devastation," or "destruction shall come upon" [Maurer]. English Version expresses that, strong as Israel fancies herself after the successes of Jeroboam II (2Ki 14:25), even the weakest can be made by God to prevail against the strong.


<hi type="bold">10. him that rebuketh in the gate--</hi>the judge who condemns their iniquity in the place of judgment (<reference osisRef="Isa.29.21">Is 29:21</reference>).

<hi type="bold">abhor him that speaketh uprightly--</hi>the prophet telling them the unwelcome truth: answering in the parallelism to the judge, "that rebuketh in the gate" (compare <reference osisRef="1Kgs.22.8">1Ki 22:8</reference>; <reference osisRef="Prov.9.8">Pr 9:8</reference>; <reference osisRef="Prov.12.1">12:1</reference>; <reference osisRef="Jer.36.23">Jr 36:23</reference>).

10. him that rebuketh in the gate-- the judge who condemns their iniquity in the place of judgment (Is 29:21). abhor him that speaketh uprightly-- the prophet telling them the unwelcome truth: answering in the parallelism to the judge, "that rebuketh in the gate" (compare 1Ki 22:8; Pr 9:8; 12:1; Jr 36:23).


<hi type="bold">11. burdens of wheat--</hi>burdensome taxes levied in kind from the wheat of the needy, to pamper the lusts of the great [Henderson]. Or wheat advanced in time of scarcity, and exacted again at a burdensome interest [Rabbi Salomon].

<hi type="bold">built houses ... but not dwell in them ... vineyards, ... but not drink wine of them--</hi>according to the original prophecy of Moses (<reference osisRef="Deut.28.30">De 28:30</reference>, 38, 39). The converse shall be true in restored Israel (<reference osisRef="Amos.9.14">Am 9:14</reference>; <reference osisRef="Isa.65.21">Is 65:21</reference>, <reference osisRef="Isa.65.22">22</reference>).

11. burdens of wheat-- burdensome taxes levied in kind from the wheat of the needy, to pamper the lusts of the great [Henderson]. Or wheat advanced in time of scarcity, and exacted again at a burdensome interest [Rabbi Salomon]. built houses... but not dwell in them... vineyards,... but not drink wine of them-- according to the original prophecy of Moses (De 28:30, 38, 39). The converse shall be true in restored Israel (Am 9:14; Is 65:21, 22).


<hi type="bold">12. they afflict ... they take--</hi>rather, "(ye) who afflict ... take."

<hi type="bold">bribe--</hi>literally, a price with which one who has an unjust cause ransoms himself from your sentence (<reference osisRef="1Sam.12.3">1Sa 12:3</reference>, Margin; <reference osisRef="Prov.6.35">Pr 6:35</reference>).

<hi type="bold">turn aside the poor in the gate--</hi>refuse them their right in the place of justice (<reference osisRef="Amos.2.7">Am 2:7</reference>; <reference osisRef="Isa.29.21">Is 29:21</reference>).

12. they afflict... they take-- rather, "(ye) who afflict... take." bribe-- literally, a price with which one who has an unjust cause ransoms himself from your sentence (1Sa 12:3, Margin; Pr 6:35). turn aside the poor in the gate-- refuse them their right in the place of justice (Am 2:7; Is 29:21).


<hi type="bold">13. the prudent--</hi>the spiritually wise.

<hi type="bold">shall keep silence--</hi>not mere silence of tongue, but the prudent shall keep himself quiet from taking part in any public or private affairs which he can avoid: as it is "an evil time," and one in which all law is set at naught. <reference osisRef="Eph.5.16">Ep 5:16</reference> refers to this. Instead of impatiently agitating against irremediable evils, the godly wise will not cast pearls before swine, who would trample these, and rend the offerers (<reference osisRef="Matt.7.6">Mt 7:6</reference>), but will patiently wait for God's time of deliverance in silent submission (<reference osisRef="Ps.39.9">Psa 39:9</reference>).

13. the prudent-- the spiritually wise. shall keep silence-- not mere silence of tongue, but the prudent shall keep himself quiet from taking part in any public or private affairs which he can avoid: as it is "an evil time," and one in which all law is set at naught. Ep 5:16 refers to this. Instead of impatiently agitating against irremediable evils, the godly wise will not cast pearls before swine, who would trample these, and rend the offerers (Mt 7:6), but will patiently wait for God's time of deliverance in silent submission (Psa 39:9).


<hi type="bold">14. and so--</hi>on condition of your "seeking good."

<hi type="bold">shall be with you, as ye have spoken--</hi>as ye have boasted; namely, that God is with you, and that you are His people (<reference osisRef="Mic.3.11">Mi 3:11</reference>).

14. and so-- on condition of your "seeking good." shall be with you, as ye have spoken-- as ye have boasted; namely, that God is with you, and that you are His people (Mi 3:11).


<hi type="bold">15. Hate ... evil ... love ... good--</hi>(<reference osisRef="Isa.1.16">Is 1:16</reference>, <reference osisRef="1Cor.1.17">17</reference>; <reference osisRef="Rom.12.9">Ro 12:9</reference>).

<hi type="bold">judgment in the gate--</hi>justice in the place where causes are tried.

<hi type="bold">it may be that the Lord ... will be gracious--</hi>so, "peradventure" (<reference osisRef="Exod.32.30">Ex 32:30</reference>). Not that men are to come to God with an uncertainty whether or no He will be gracious: the expression merely implies the difficulty in the way, because of the want of true repentance on man's part, so as to stimulate the zealous earnestness of believers in seeking God (compare <reference osisRef="Gen.16.2">Ge 16:2</reference>; <reference osisRef="Joel.2.14">Joe 2:14</reference>; <reference osisRef="Acts.8.22">Ac 8:22</reference>).

<hi type="bold">the remnant of Joseph--</hi>(see <reference osisRef="Amos.5.6">Am 5:6</reference>). Israel (represented by "Ephraim," the leading tribe, and descendant of Joseph) was, as compared to what it once was, now but a remnant, Hazael of Syria having smitten all the coasts from Jordan eastward, Gilead and Bashan, Gad, Reuben, and Manasseh (<reference osisRef="2Kgs.10.32">2Ki 10:32</reference>, <reference osisRef="2Kgs.10.33">33</reference>) [Henderson]. Rather, "the remnant of Israel that shall have been left after the wicked have been destroyed" [Maurer].

15. Hate... evil... love... good-- (Is 1:16, 17; Ro 12:9). judgment in the gate-- justice in the place where causes are tried. it may be that the Lord... will be gracious-- so, "peradventure" (Ex 32:30). Not that men are to come to God with an uncertainty whether or no He will be gracious: the expression merely implies the difficulty in the way, because of the want of true repentance on man's part, so as to stimulate the zealous earnestness of believers in seeking God (compare Ge 16:2; Joe 2:14; Ac 8:22). the remnant of Joseph-- (see Am 5:6). Israel (represented by "Ephraim," the leading tribe, and descendant of Joseph) was, as compared to what it once was, now but a remnant, Hazael of Syria having smitten all the coasts from Jordan eastward, Gilead and Bashan, Gad, Reuben, and Manasseh (2Ki 10:32, 33) [Henderson]. Rather, "the remnant of Israel that shall have been left after the wicked have been destroyed" [Maurer].


<hi type="bold">16. Therefore--</hi>resumed from <reference osisRef="Amos.5.13">Am 5:13</reference>. God foresees they will not obey the exhortation (<reference osisRef="Amos.5.14">Am 5:14</reference>, <reference osisRef="Amos.5.15">15</reference>), but will persevere in the unrighteousness stigmatized (<reference osisRef="Amos.5.7">Am 5:7</reference>, 10, 12).

<hi type="bold">the Lord--</hi>Jehovah.

<hi type="bold">the God of hosts, the Lord--</hi>an accumulation of titles, of which His lordship over all things is the climax, to mark that from His judgment there is no appeal.

<hi type="bold">streets ... highways--</hi>the broad open spaces and the narrow streets common in the East.

<hi type="bold">call the husbandman to mourning--</hi>The citizens shall call the inexperienced husbandmen to act the part usually performed by professional mourners, as there will not be enough of the latter for the universal mourning which prevails.

<hi type="bold">such as are skilful of lamentation--</hi>professional mourners hired to lead off the lamentations for the deceased; alluded to in <reference osisRef="Eccl.12.5">Ec 12:5</reference>; generally women (<reference osisRef="Jer.9.17-Jer.9.19">Jr 9:17-19</reference>).

16. Therefore-- resumed from Am 5:13. God foresees they will not obey the exhortation (Am 5:14, 15), but will persevere in the unrighteousness stigmatized (Am 5:7, 10, 12). the Lord-- Jehovah. the God of hosts, the Lord-- an accumulation of titles, of which His lordship over all things is the climax, to mark that from His judgment there is no appeal. streets... highways-- the broad open spaces and the narrow streets common in the East. call the husbandman to mourning-- The citizens shall call the inexperienced husbandmen to act the part usually performed by professional mourners, as there will not be enough of the latter for the universal mourning which prevails. such as are skilful of lamentation-- professional mourners hired to lead off the lamentations for the deceased; alluded to in Ec 12:5; generally women (Jr 9:17-19).


<hi type="bold">17. in all vineyards ... wailing--</hi>where usually songs of joy were heard.

<hi type="bold">pass through thee--</hi>taking vengeance (<reference osisRef="Exod.12.12">Ex 12:12</reference>, <reference osisRef="Exod.12.23">23</reference>; <reference osisRef="Nah.1.12">Na 1:12</reference>). "Pass over" and "pass by," on the contrary, are used of God's forgiving (<reference osisRef="Exod.12.23">Ex 12:23</reference>; <reference osisRef="Mic.7.18">Mi 7:18</reference>; compare <reference osisRef="Amos.7.8">Am 7:8</reference>).

17. in all vineyards... wailing-- where usually songs of joy were heard. pass through thee-- taking vengeance (Ex 12:12, 23; Na 1:12). "Pass over" and "pass by," on the contrary, are used of God's forgiving (Ex 12:23; Mi 7:18; compare Am 7:8).


18. Woe unto you who do not scruple to say in irony, "We desire that the day of the Lord would come," that is, "Woe to you who treat it as if it were a mere dream of the prophets" (<reference osisRef="Isa.5.19">Is 5:19</reference>; <reference osisRef="Jer.17.15">Jr 17:15</reference>; <reference osisRef="Ezek.12.22">Eze 12:22</reference>).

<hi type="bold">to what end is it for you!--</hi>Amos taking their ironical words in earnest: for God often takes the blasphemer at his own word, in righteous retribution making the scoffer's jest a terrible reality against himself. Ye have but little reason to desire the day of the Lord; for it will be to you calamity, and not joy.

18. Woe unto you who do not scruple to say in irony, "We desire that the day of the Lord would come," that is, "Woe to you who treat it as if it were a mere dream of the prophets" (Is 5:19; Jr 17:15; Eze 12:22). to what end is it for you!-- Amos taking their ironical words in earnest: for God often takes the blasphemer at his own word, in righteous retribution making the scoffer's jest a terrible reality against himself. Ye have but little reason to desire the day of the Lord; for it will be to you calamity, and not joy.


<hi type="bold">19. As if a man did flee ... a lion, and a bear met him--</hi>Trying to escape one calamity, he falls into another. This perhaps implies that in <reference osisRef="Amos.5.18">Am 5:18</reference> their ironical desire for the day of the Lord was as if it would be an escape from existing calamities. The coming of the day of the Lord would be good news to us, if true: for we have served God (that is, the golden calves). So do hypocrites flatter themselves as to death and judgment, as if these would be a relief from existing ills of life. The lion may from generosity spare the prostrate, but the bear spares none (compare <reference osisRef="Job.20.24">Job 20:24</reference>; <reference osisRef="Isa.24.18">Is 24:18</reference>).

<hi type="bold">leaned ... on the wall--</hi>on the side wall of the house, to support himself from falling. Snakes often hid themselves in fissures in a wall. Those not reformed by God's judgments will be pursued by them: if they escape one, another is ready to seize them.

19. As if a man did flee... a lion, and a bear met him-- Trying to escape one calamity, he falls into another. This perhaps implies that in Am 5:18 their ironical desire for the day of the Lord was as if it would be an escape from existing calamities. The coming of the day of the Lord would be good news to us, if true: for we have served God (that is, the golden calves). So do hypocrites flatter themselves as to death and judgment, as if these would be a relief from existing ills of life. The lion may from generosity spare the prostrate, but the bear spares none (compare Job 20:24; Is 24:18). leaned... on the wall-- on the side wall of the house, to support himself from falling. Snakes often hid themselves in fissures in a wall. Those not reformed by God's judgments will be pursued by them: if they escape one, another is ready to seize them.


<hi type="bold">21. I hate, I despise--</hi>The two verbs joined without a conjunction express God's strong abhorrence.

<hi type="bold">your feast days--</hi>yours; not Mine; I do not acknowledge them: unlike those in Judah, yours are of human, not divine institution.

<hi type="bold">I will not smell--</hi>that is, I will take no delight in the sacrifices offered (<reference osisRef="Gen.8.21">Ge 8:21</reference>; <reference osisRef="Lev.26.31">Le 26:31</reference>).

<hi type="bold">in your solemn assemblies--</hi>literally, "days of restraint." <reference osisRef="Isa.1.10-Isa.1.15">Is 1:10-15</reference> is parallel. Isaiah is fuller; Amos, more condensed. Amos condemns Israel not only on the ground of their thinking to satisfy God by sacrifices without obedience (the charge brought by Isaiah against the Jews), but also because even their external ritual was a mere corruption, and unsanctioned by God.

21. I hate, I despise-- The two verbs joined without a conjunction express God's strong abhorrence. your feast days-- yours; not Mine; I do not acknowledge them: unlike those in Judah, yours are of human, not divine institution. I will not smell-- that is, I will take no delight in the sacrifices offered (Ge 8:21; Le 26:31). in your solemn assemblies-- literally, "days of restraint." Is 1:10-15 is parallel. Isaiah is fuller; Amos, more condensed. Amos condemns Israel not only on the ground of their thinking to satisfy God by sacrifices without obedience (the charge brought by Isaiah against the Jews), but also because even their external ritual was a mere corruption, and unsanctioned by God.


<hi type="bold">22. meat offerings--</hi>flour, &c. Unbloody offerings.

<hi type="bold">peace offerings--</hi>offerings for obtaining from God peace and prosperity. Hebrew, "thank offerings."

22. meat offerings-- flour, &c. Unbloody offerings. peace offerings-- offerings for obtaining from God peace and prosperity. Hebrew, "thank offerings."


<hi type="bold">23. Take ... away from me--</hi>literally, "Take away, from upon Me"; the idea being that of a burden pressing upon the bearer. So <reference osisRef="Isa.1.14">Is 1:14</reference>, "They are a trouble unto Me (literally, 'a burden upon Me'): I am weary to bear them."

<hi type="bold">the noise of thy songs--</hi>The hymns and instrumental music on sacred occasions are to Me nothing but a disagreeable noise.

<hi type="bold">I will not hear--</hi>Isaiah substitutes "prayers" (<reference osisRef="Isa.1.15">Is 1:15</reference>) for the "songs" and "melody" here; but, like Amos, closes with "I will not hear."

23. Take... away from me-- literally, "Take away, from upon Me"; the idea being that of a burden pressing upon the bearer. So Is 1:14, "They are a trouble unto Me (literally, 'a burden upon Me'): I am weary to bear them." the noise of thy songs-- The hymns and instrumental music on sacred occasions are to Me nothing but a disagreeable noise. I will not hear-- Isaiah substitutes "prayers" (Is 1:15) for the "songs" and "melody" here; but, like Amos, closes with "I will not hear."


<hi type="bold">24. judgment--</hi>justice.

<hi type="bold">run down--</hi>literally, "roll," that is, flow abundantly (<reference osisRef="Isa.48.18">Is 48:18</reference>). Without the desire to fulfil righteousness in the offerer, the sacrifice is hateful to God (<reference osisRef="1Sam.15.22">1Sa 15:22</reference>; <reference osisRef="Ps.66.18">Psa 66:18</reference>; <reference osisRef="Hos.6.6">Ho 6:6</reference>; <reference osisRef="Mic.6.8">Mi 6:8</reference>).

24. judgment-- justice. run down-- literally, "roll," that is, flow abundantly (Is 48:18). Without the desire to fulfil righteousness in the offerer, the sacrifice is hateful to God (1Sa 15:22; Psa 66:18; Ho 6:6; Mi 6:8).


<hi type="bold">25-26. Have ye offered? &c.--</hi>Yes: ye have. "But (all the time with strange inconsistency) ye have borne (aloft in solemn pomp) the tabernacle (that is, the portable shrine, or model tabernacle: small enough not to be detected by Moses; compare <reference osisRef="Acts.19.24">Ac 19:24</reference>) of your Molech" (that idol is "your" god; I am not, though ye go through the form of presenting offerings to Me). The question, "Have ye," is not a denial (for they did offer in the wilderness to Jehovah sacrifices of the cattle which they took with them in their nomad life there, <reference osisRef="Exod.24.4">Ex 24:4</reference>; Nu 7:1-89; 9:1, &c.), but a strong affirmation (compare <reference osisRef="1Sam.2.27">1Sa 2:27</reference>, 28; <reference osisRef="Jer.31.20">Jr 31:20</reference>; <reference osisRef="Ezek.20.4">Eze 20:4</reference>). The sin of Israel in Amos' time is the very sin of their forefathers, mocking God with worship, while at the same time worshipping idols (compare <reference osisRef="Ezek.20.39">Eze 20:39</reference>). It was clandestine in Moses' time, else he would have put it down; he was aware generally of their unfaithfulness, though not knowing the particulars (<reference osisRef="Deut.31.21">De 31:21</reference>, <reference osisRef="Deut.31.27">27</reference>).

<hi type="bold">Molech ... Chiun--</hi>"Molech" means "king" answering to Mars [Bengel]; the Sun [Jablonski]; Saturn, the same as "Chiun" [Maurer]. The Septuagint translates "Chiun" into Remphan, as Stephen quotes it (<reference osisRef="Acts.7.42">Ac 7:42</reference>, <reference osisRef="Acts.7.43">43</reference>). The same god often had different names. Molech is the Ammonite name; Chiun, the Arabic and Persian name, written also Chevan. In an Arabic lexicon Chiun means "austere"; so astrologers represented Saturn as a planet baleful in his influence. Hence the Phoenicians offered human sacrifices to him, children especially; so idolatrous Israel also. Rimmon was the Syrian name (<reference osisRef="2Kgs.5.18">2Ki 5:18</reference>); pronounced as Remvan, or "Remphan," just as Chiun was also Chevan. Molech had the form of a king; Chevan, or Chiun, of a star [Grotius]. Remphan was the Egyptian name for Saturn: hence the Septuagint translator of Amos gave the Egyptian name for the Hebrew, being an Egyptian. [Hodius II, De Bibliorum Textibus Originalibus. 4.115]. The same as the Nile, of which the Egyptians made the star Saturn the representative [Harenberg]. Bengel considers Remphan or Rephan akin to Teraphim and Remphis, the name of a king of Egypt. The Hebrews became infected with Sabeanism, the oldest form of idolatry, the worship of the Saba or starry hosts, in their stay in the Arabian desert, where Job notices its prevalence (<reference osisRef="Job.31.26">Job 31:26</reference>); in opposition, in <reference osisRef="Amos.5.27">Am 5:27</reference>, Jehovah declares Himself "the God of hosts."

<hi type="bold">the star of your god--</hi>R. Isaac Caro says all the astrologers represented Saturn as the star of Israel. Probably there was a figure of a star on the head of the image of the idol, to represent the planet Saturn; hence "images" correspond to "star" in the parallel clause. A star in hieroglyphics represents God (<reference osisRef="Num.24.17">Nu 24:17</reference>). "Images" are either a Hebraism for "image," or refer to the many images made to represent Chiun.

25-26. Have ye offered? &c.-- Yes: ye have. "But (all the time with strange inconsistency) ye have borne (aloft in solemn pomp) the tabernacle (that is, the portable shrine, or model tabernacle: small enough not to be detected by Moses; compare Ac 19:24) of your Molech" (that idol is "your" god; I am not, though ye go through the form of presenting offerings to Me). The question, "Have ye," is not a denial (for they did offer in the wilderness to Jehovah sacrifices of the cattle which they took with them in their nomad life there, Ex 24:4; Nu 7:1-89; 9:1, &c.), but a strong affirmation (compare 1Sa 2:27, 28; Jr 31:20; Eze 20:4). The sin of Israel in Amos' time is the very sin of their forefathers, mocking God with worship, while at the same time worshipping idols (compare Eze 20:39). It was clandestine in Moses' time, else he would have put it down; he was aware generally of their unfaithfulness, though not knowing the particulars (De 31:21, 27). Molech... Chiun-- "Molech" means "king" answering to Mars [Bengel]; the Sun [Jablonski]; Saturn, the same as "Chiun" [Maurer]. The Septuagint translates "Chiun" into Remphan, as Stephen quotes it (Ac 7:42, 43). The same god often had different names. Molech is the Ammonite name; Chiun, the Arabic and Persian name, written also Chevan. In an Arabic lexicon Chiun means "austere"; so astrologers represented Saturn as a planet baleful in his influence. Hence the Phoenicians offered human sacrifices to him, children especially; so idolatrous Israel also. Rimmon was the Syrian name (2Ki 5:18); pronounced as Remvan, or "Remphan," just as Chiun was also Chevan. Molech had the form of a king; Chevan, or Chiun, of a star [Grotius]. Remphan was the Egyptian name for Saturn: hence the Septuagint translator of Amos gave the Egyptian name for the Hebrew, being an Egyptian. [Hodius II, De Bibliorum Textibus Originalibus. 4.115]. The same as the Nile, of which the Egyptians made the star Saturn the representative [Harenberg]. Bengel considers Remphan or Rephan akin to Teraphim and Remphis, the name of a king of Egypt. The Hebrews became infected with Sabeanism, the oldest form of idolatry, the worship of the Saba or starry hosts, in their stay in the Arabian desert, where Job notices its prevalence (Job 31:26); in opposition, in Am 5:27, Jehovah declares Himself "the God of hosts." the star of your god-- R. Isaac Caro says all the astrologers represented Saturn as the star of Israel. Probably there was a figure of a star on the head of the image of the idol, to represent the planet Saturn; hence "images" correspond to "star" in the parallel clause. A star in hieroglyphics represents God (Nu 24:17). "Images" are either a Hebraism for "image," or refer to the many images made to represent Chiun.


<hi type="bold">27. beyond Damascus--</hi>In <reference osisRef="Acts.7.43">Ac 7:43</reference> it is "beyond Babylon," which includes beyond Damascus. In Amos' time, Damascus was the object of Israel's fear because of the Syrian wars. Babylon was not yet named as the place of their captivity. Stephen supplies this name. Their place of exile was in fact, as he states, "beyond Babylon," in Halah and Habor by the river Gozan, and in the cities of the Medes (<reference osisRef="2Kgs.17.6">2Ki 17:6</reference>; compare here <reference osisRef="Amos.1.5">Am 1:5</reference>; <reference osisRef="1Cor.4.3">4:3</reference>; <reference osisRef="1Cor.6.14">6:14</reference>). The road to Assyria lay through "Damascus." It is therefore specified, that not merely shall they be carried captives to Damascus, as they had been by Syrian kings (<reference osisRef="2Kgs.10.32">2Ki 10:32</reference>, <reference osisRef="2Kgs.10.33">33</reference>; <reference osisRef="2Kgs.13.7">13:7</reference>), but, beyond that, to a region whence a return was not so possible as from Damascus. They were led captive by Satan into idolatry, therefore God caused them to go captive among idolaters. Compare <reference osisRef="2Kgs.15.29">2Ki 15:29</reference>; <reference osisRef="2Kgs.16.9">16:9</reference>; <reference osisRef="Isa.8.4">Is 8:4</reference>, whence it appears Tiglath-pileser attacked Israel and Damascus at the same time at Ahaz' request (<reference osisRef="Amos.3.11">Am 3:11</reference>). <chapter eID="Amos.5"/>

27. beyond Damascus-- In Ac 7:43 it is "beyond Babylon," which includes beyond Damascus. In Amos' time, Damascus was the object of Israel's fear because of the Syrian wars. Babylon was not yet named as the place of their captivity. Stephen supplies this name. Their place of exile was in fact, as he states, "beyond Babylon," in Halah and Habor by the river Gozan, and in the cities of the Medes (2Ki 17:6; compare here Am 1:5; 4:3; 6:14). The road to Assyria lay through "Damascus." It is therefore specified, that not merely shall they be carried captives to Damascus, as they had been by Syrian kings (2Ki 10:32, 33; 13:7), but, beyond that, to a region whence a return was not so possible as from Damascus. They were led captive by Satan into idolatry, therefore God caused them to go captive among idolaters. Compare 2Ki 15:29; 16:9; Is 8:4, whence it appears Tiglath-pileser attacked Israel and Damascus at the same time at Ahaz' request (Am 3:11).


<title type="x-s2">CHAPTER 6</title> <title type="x-s3"><reference osisRef="Amos.6.1-Amos.6.14">Am 6:1-14</reference>. 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.</title>

<hi type="bold">1. named chief of the nations--</hi>that is, you nobles, so eminent in influence, that your names are celebrated among the chief nations [Ludovicus De Dieu]. Hebrew, "Men designated by name among the first-fruits of the nations," that is, men of note in Israel, the people chosen by God as first of the nations (<reference osisRef="Exod.19.5">Ex 19:5</reference>; compare <reference osisRef="Num.24.20">Nu 24:20</reference>) [Piscator].

<hi type="bold">to whom ... Israel came--</hi>that is, the princes to whom the Israelites used to repair for the decision of controversies, recognizing their authority [Maurer]. I prefer to refer "which" to the antecedent "Zion" and "Samaria"; these were esteemed "chief" strongholds among the heathen nations "to whom ... Israel came" when it entered Canaan; <reference osisRef="Amos.6.2">Am 6:2</reference> accords with this.

CHAPTER 6 Am 6:1-14. 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. 1. named chief of the nations-- that is, you nobles, so eminent in influence, that your names are celebrated among the chief nations [Ludovicus De Dieu]. Hebrew, "Men designated by name among the first-fruits of the nations," that is, men of note in Israel, the people chosen by God as first of the nations (Ex 19:5; compare Nu 24:20) [Piscator]. to whom... Israel came-- that is, the princes to whom the Israelites used to repair for the decision of controversies, recognizing their authority [Maurer]. I prefer to refer "which" to the antecedent "Zion" and "Samaria"; these were esteemed "chief" strongholds among the heathen nations "to whom... Israel came" when it entered Canaan; Am 6:2 accords with this.


<hi type="bold">2. Calneh--</hi>on the east bank of the Tigris. Once powerful, but recently subjugated by Assyria (<reference osisRef="Isa.10.9">Is 10:9</reference>; about 794 B.C.).

<hi type="bold">Hameth--</hi>subjugated by Jeroboam II (<reference osisRef="2Kgs.14.25">2Ki 14:25</reference>). Also by Assyria subsequently (<reference osisRef="2Kgs.18.34">2Ki 18:34</reference>). Compare <reference osisRef="Amos.6.14">Am 6:14</reference>.

<hi type="bold">Gath--</hi>subjugated by Uzziah (<reference osisRef="2Chr.26.6">2Ch 26:6</reference>).

<hi type="bold">be they better--</hi>no. Their so recent subjugation renders it needless for Me to tell you they are not. And yet they once were; still they could not defend themselves against the enemy. How vain, then, your secure confidence in the strength of Mounts Zion and Samaria! He takes cities respectively east, north, south, and west of Israel (compare <reference osisRef="Nah.3.8">Na 3:8</reference>).

2. Calneh-- on the east bank of the Tigris. Once powerful, but recently subjugated by Assyria (Is 10:9; about 794 B.C.). Hameth-- subjugated by Jeroboam II (2Ki 14:25). Also by Assyria subsequently (2Ki 18:34). Compare Am 6:14. Gath-- subjugated by Uzziah (2Ch 26:6). be they better-- no. Their so recent subjugation renders it needless for Me to tell you they are not. And yet they once were; still they could not defend themselves against the enemy. How vain, then, your secure confidence in the strength of Mounts Zion and Samaria! He takes cities respectively east, north, south, and west of Israel (compare Na 3:8).


3. Ye persuade yourselves that "the evil day" foretold by the prophets is "far off," though they declare it near (<reference osisRef="Ezek.12.22">Eze 12:22</reference>, <reference osisRef="Ezek.12.27">27</reference>). Ye in your imagination put it far off, and therefore bring near violent oppression, suffering it to sit enthroned, as it were, among you (<reference osisRef="Ps.94.20">Psa 94:20</reference>). The notion of judgment being far off has always been an incentive to the sinner's recklessness of living (<reference osisRef="Eccl.8.12">Ec 8:12</reference>, <reference osisRef="Eccl.8.13">13</reference>; <reference osisRef="Matt.24.48">Mt 24:48</reference>). Yet that very recklessness brings near the evil day which he puts far off. "Ye bring on fever by your intemperance, and yet would put it far off" [Calvin].

3. Ye persuade yourselves that "the evil day" foretold by the prophets is "far off," though they declare it near (Eze 12:22, 27). Ye in your imagination put it far off, and therefore bring near violent oppression, suffering it to sit enthroned, as it were, among you (Psa 94:20). The notion of judgment being far off has always been an incentive to the sinner's recklessness of living (Ec 8:12, 13; Mt 24:48). Yet that very recklessness brings near the evil day which he puts far off. "Ye bring on fever by your intemperance, and yet would put it far off" [Calvin].


4. (See <reference osisRef="Amos.2.8">Am 2:8</reference>).

<hi type="bold">beds of ivory--</hi>that is, adorned, or inlaid, with ivory (<reference osisRef="Amos.3.15">Am 3:15</reference>).

<hi type="bold">stretch themselves--</hi>in luxurious self-indulgence.

<hi type="bold">lambs out of the flock--</hi>picked out as the choicest, for their owners' selfish gratification.

4. (See Am 2:8). beds of ivory-- that is, adorned, or inlaid, with ivory (Am 3:15). stretch themselves-- in luxurious self-indulgence. lambs out of the flock-- picked out as the choicest, for their owners' selfish gratification.


<hi type="bold">5. chant--</hi>literally, "mark distinct sounds and tones."

<hi type="bold">viol--</hi>the lyre, or lute.

<hi type="bold">invent ... instruments ... like David--</hi>They fancy they equal David in musical skill (<reference osisRef="1Chr.23.5">1Ch 23:5</reference>; <reference osisRef="Neh.12.36">Ne 12:36</reference>). They defend their luxurious passion for music by his example: forgetting that he pursued this study when at peace and free from danger, and that for the praise of God; but they pursue for their own self-gratification, and that when God is angry and ruin is imminent.

5. chant-- literally, "mark distinct sounds and tones." viol-- the lyre, or lute. invent... instruments... like David-- They fancy they equal David in musical skill (1Ch 23:5; Ne 12:36). They defend their luxurious passion for music by his example: forgetting that he pursued this study when at peace and free from danger, and that for the praise of God; but they pursue for their own self-gratification, and that when God is angry and ruin is imminent.


<hi type="bold">6. drink ... in bowls--</hi>in the large vessels or basins in which wine was mixed; not satisfied with the smaller cups from which it was ordinarily drunk, after having been poured from the large mixer.

<hi type="bold">chief ointments--</hi>that is, the most costly: not for health or cleanliness, but wanton luxury.

<hi type="bold">not grieved for the affliction of Joseph--</hi>literally, "the breach," that is, the national wound or calamity (<reference osisRef="Ps.60.2">Psa 60:2</reference>; <reference osisRef="Ezek.34.4">Eze 34:4</reference>) of the house of Joseph (<reference osisRef="Amos.5.6">Am 5:6</reference>); resembling in this the heartlessness of their forefathers, the sons of Jacob, towards Joseph, "eating bread" while their brother lay in the pit, and then selling him to Ishmaelites.

6. drink... in bowls-- in the large vessels or basins in which wine was mixed; not satisfied with the smaller cups from which it was ordinarily drunk, after having been poured from the large mixer. chief ointments-- that is, the most costly: not for health or cleanliness, but wanton luxury. not grieved for the affliction of Joseph-- literally, "the breach," that is, the national wound or calamity (Psa 60:2; Eze 34:4) of the house of Joseph (Am 5:6); resembling in this the heartlessness of their forefathers, the sons of Jacob, towards Joseph, "eating bread" while their brother lay in the pit, and then selling him to Ishmaelites.


<hi type="bold">7. Therefore ... shall they go captive with the first--</hi>As they were first among the people in rank (<reference osisRef="Amos.6.1">Am 6:1</reference>), and anointed themselves "with the chief ointments" (<reference osisRef="Amos.6.6">Am 6:6</reference>), so shall they be among the foremost in going into captivity.

<hi type="bold">banquet--</hi>literally, the "merry-making shout of revellers"; from an Arabic root, "to cry out." In the Hebrew, marzeach; here, there is an allusion to mizraqu, "bowls" (<reference osisRef="Amos.6.6">Am 6:6</reference>).

<hi type="bold">them that stretched themselves--</hi>on luxurious couches (<reference osisRef="Amos.6.4">Am 6:4</reference>).

7. Therefore... shall they go captive with the first-- As they were first among the people in rank (Am 6:1), and anointed themselves "with the chief ointments" (Am 6:6), so shall they be among the foremost in going into captivity. banquet-- literally, the "merry-making shout of revellers"; from an Arabic root, "to cry out." In the Hebrew, marzeach; here, there is an allusion to mizraqu, "bowls" (Am 6:6). them that stretched themselves-- on luxurious couches (Am 6:4).


<hi type="bold">8. the excellency of Jacob--</hi>(<reference osisRef="Ps.47.4">Psa 47:4</reference>). The sanctuary which was the great glory of the covenant-people [Vatablus], (<reference osisRef="Ezek.24.21">Eze 24:21</reference>). The priesthood, and kingdom, and dignity, conferred on them by God. These, saith God, are of no account in My eyes towards averting punishment [Calvin].

<hi type="bold">hate his palaces--</hi>as being the storehouses of "robbery" (<reference osisRef="Amos.3.10">Am 3:10</reference>, <reference osisRef="Amos.3.15">15</reference>). How sad a change from God's love of Zion's gates (<reference osisRef="Ps.87.2">Psa 87:2</reference>) and palaces (<reference osisRef="Ps.48.3">Psa 48:3</reference>, <reference osisRef="Ps.48.13">13</reference>), owing to the people's sin!

<hi type="bold">the city--</hi>collectively: both Zion and Samaria (<reference osisRef="Amos.6.1">Am 6:1</reference>).

<hi type="bold">all that is therein--</hi>literally, "its fulness"; the multitude of men and of riches in it (compare <reference osisRef="Ps.24.1">Psa 24:1</reference>).

8. the excellency of Jacob-- (Psa 47:4). The sanctuary which was the great glory of the covenant-people [Vatablus], (Eze 24:21). The priesthood, and kingdom, and dignity, conferred on them by God. These, saith God, are of no account in My eyes towards averting punishment [Calvin]. hate his palaces-- as being the storehouses of "robbery" (Am 3:10, 15). How sad a change from God's love of Zion's gates (Psa 87:2) and palaces (Psa 48:3, 13), owing to the people's sin! the city-- collectively: both Zion and Samaria (Am 6:1). all that is therein-- literally, "its fulness"; the multitude of men and of riches in it (compare Psa 24:1).


9. If as many as ten (<reference osisRef="Lev.26.26">Le 26:26</reference>; <reference osisRef="Zech.8.23">Zec 8:23</reference>) remain in a house (a rare case, and only in the scattered villages, as there will be scarcely a house in which the enemy will leave any), they shall all, to a man, die of the plague, a frequent concomitant of war in the East (<reference osisRef="Jer.24.10">Jr 24:10</reference>; <reference osisRef="Jer.44.13">44:13</reference>; <reference osisRef="Ezek.6.11">Eze 6:11</reference>).

9. If as many as ten (Le 26:26; Zec 8:23) remain in a house (a rare case, and only in the scattered villages, as there will be scarcely a house in which the enemy will leave any), they shall all, to a man, die of the plague, a frequent concomitant of war in the East (Jr 24:10; 44:13; Eze 6:11).


<hi type="bold">10. a man's uncle--</hi>The nearest relatives had the duty of burying the dead (<reference osisRef="Gen.25.9">Ge 25:9</reference>; <reference osisRef="Gen.35.29">35:29</reference>; <reference osisRef="Judg.16.31">Jud 16:31</reference>). No nearer relative was left of this man than an uncle.

<hi type="bold">and he that burneth him--</hi>the uncle, who is also at the same time the one that burneth him (one of the "ten," <reference osisRef="Amos.6.9">Am 6:9</reference>). Burial was the usual Hebrew mode of disposing of their dead. But in cases of necessity, as when the men of Jabesh-gilead took the bodies of Saul and his three sons from the walls of Beth-shan and burned them to save them from being insulted by the Philistines, burning was practised. So in this case, to prevent contagion.

<hi type="bold">the bones--</hi>that is, the dead body (<reference osisRef="Gen.50.25">Ge 50:25</reference>). Perhaps here there is an allusion in the phrase to the emaciated condition of the body, which was little else but skin and bones.

<hi type="bold">say unto him that is by the sides of the house--</hi>that is, to the only one left of the ten in the interior of the house [Maurer] (compare Note, see on <reference osisRef="Isa.14.13">Is 14:13</reference>).

<hi type="bold">Hold thy tongue ... we may not ... mention ... the Lord--</hi>After receiving the reply, that none is left besides the one addressed, when the man outside fancies the man still surviving inside to be on the point, as was customary, of expressing devout gratitude to God who spared him, the man outside interrupts him, "Hold thy tongue! for there is not now cause for mentioning with praise (<reference osisRef="Josh.23.7">Jos 23:7</reference>) the name of Jehovah"; for thou also must die; as all the ten are to die to the last man (<reference osisRef="Amos.6.9">Am 6:9</reference>; compare <reference osisRef="Amos.8.3">Am 8:3</reference>). Formerly ye boasted in the name of Jehovah, as if ye were His peculiar people; now ye shall be silent and shudder at His name, as hostile to you, and as one from whom ye wish to be hidden (<reference osisRef="Rev.6.16">Re 6:16</reference>), [Calvin].

10. a man's uncle-- The nearest relatives had the duty of burying the dead (Ge 25:9; 35:29; Jud 16:31). No nearer relative was left of this man than an uncle. and he that burneth him-- the uncle, who is also at the same time the one that burneth him (one of the "ten," Am 6:9). Burial was the usual Hebrew mode of disposing of their dead. But in cases of necessity, as when the men of Jabesh-gilead took the bodies of Saul and his three sons from the walls of Beth-shan and burned them to save them from being insulted by the Philistines, burning was practised. So in this case, to prevent contagion. the bones-- that is, the dead body (Ge 50:25). Perhaps here there is an allusion in the phrase to the emaciated condition of the body, which was little else but skin and bones. say unto him that is by the sides of the house-- that is, to the only one left of the ten in the interior of the house [Maurer] (compare Note, see on Is 14:13). Hold thy tongue... we may not... mention... the Lord-- After receiving the reply, that none is left besides the one addressed, when the man outside fancies the man still surviving inside to be on the point, as was customary, of expressing devout gratitude to God who spared him, the man outside interrupts him, "Hold thy tongue! for there is not now cause for mentioning with praise (Jos 23:7) the name of Jehovah"; for thou also must die; as all the ten are to die to the last man (Am 6:9; compare Am 8:3). Formerly ye boasted in the name of Jehovah, as if ye were His peculiar people; now ye shall be silent and shudder at His name, as hostile to you, and as one from whom ye wish to be hidden (Re 6:16), [Calvin].


<hi type="bold">11. commandeth, and he will smite--</hi>His word of command, when once given, cannot but be fulfilled (<reference osisRef="Isa.55.11">Is 55:11</reference>). His mere word is enough to smite with destruction.

<hi type="bold">great house ... little house--</hi>He will spare none, great or small (<reference osisRef="Amos.3.15">Am 3:15</reference>). Jerome interprets "the great house" as Israel, and "the small house" as Judah: the former being reduced to branches or ruins, literally, "small drops"; the latter, though injured with "clefts" or rents, which threaten its fall, yet still permitted to stand.

11. commandeth, and he will smite-- His word of command, when once given, cannot but be fulfilled (Is 55:11). His mere word is enough to smite with destruction. great house... little house-- He will spare none, great or small (Am 3:15). Jerome interprets "the great house" as Israel, and "the small house" as Judah: the former being reduced to branches or ruins, literally, "small drops"; the latter, though injured with "clefts" or rents, which threaten its fall, yet still permitted to stand.


12. In turning "judgment (justice) into gall (poison), and ... righteousness into hemlock" (or wormwood, bitter and noxious), ye act as perversely as if one were to make "horses run upon the rock" or to "plough with oxen there" [Maurer]. As horses and oxen are useless on a rock, so ye are incapable of fulfilling justice [Grotius]. Ye impede the course of God's benefits, because ye are as it were a hard rock on which His favor cannot run. "Those that will not be tilled as fields, shall be abandoned as rocks" [Calvin].

12. In turning "judgment (justice) into gall (poison), and... righteousness into hemlock" (or wormwood, bitter and noxious), ye act as perversely as if one were to make "horses run upon the rock" or to "plough with oxen there" [Maurer]. As horses and oxen are useless on a rock, so ye are incapable of fulfilling justice [Grotius]. Ye impede the course of God's benefits, because ye are as it were a hard rock on which His favor cannot run. "Those that will not be tilled as fields, shall be abandoned as rocks" [Calvin].


<hi type="bold">13. rejoice in a thing of naught--</hi>that is, in your vain and fleeting riches.

<hi type="bold">Have we not taken to us horns--</hi>that is, acquired power, so as to conquer our neighbors (<reference osisRef="2Kgs.14.25">2Ki 14:25</reference>). Horns are the Hebrew symbol of power, being the instrument of strength in many animals (<reference osisRef="Ps.75.10">Psa 75:10</reference>).

13. rejoice in a thing of naught-- that is, in your vain and fleeting riches. Have we not taken to us horns-- that is, acquired power, so as to conquer our neighbors (2Ki 14:25). Horns are the Hebrew symbol of power, being the instrument of strength in many animals (Psa 75:10).


<hi type="bold">14. from the entering in of Hamath--</hi>the point of entrance for an invading army (as Assyria) into Israel from the north; specified here, as Hamath had been just before subjugated by Jeroboam II (<reference osisRef="Amos.6.2">Am 6:2</reference>). Do not glory in your recently acquired city, for it shall be the starting-point for the foe to afflict you. How sad the contrast to the feast of Solomon attended by a congregation from this same Hamath, the most northern boundary of Israel, to the Nile, the river of Egypt, the most southern boundary!

<hi type="bold">unto the river of the wilderness--</hi>that is, to Kedron, which empties itself into the north bay of the Dead Sea below Jericho (<reference osisRef="2Chr.28.15">2Ch 28:15</reference>), the southern boundary of the ten tribes (<reference osisRef="2Kgs.14.25">2Ki 14:25</reference>, "from the entering of Hamath unto the sea of the plain") [Maurer]. To the river Nile, which skirts the Arabian wilderness and separates Egypt from Canaan [Grotius]. If this verse includes Judah, as well as Israel (compare <reference osisRef="Amos.6.1">Am 6:1</reference>, "Zion" and "Samaria"), Grotius' view is correct; and it agrees with <reference osisRef="1Kgs.8.65">1Ki 8:65</reference>. <chapter eID="Amos.6"/>

14. from the entering in of Hamath-- the point of entrance for an invading army (as Assyria) into Israel from the north; specified here, as Hamath had been just before subjugated by Jeroboam II (Am 6:2). Do not glory in your recently acquired city, for it shall be the starting-point for the foe to afflict you. How sad the contrast to the feast of Solomon attended by a congregation from this same Hamath, the most northern boundary of Israel, to the Nile, the river of Egypt, the most southern boundary! unto the river of the wilderness-- that is, to Kedron, which empties itself into the north bay of the Dead Sea below Jericho (2Ch 28:15), the southern boundary of the ten tribes (2Ki 14:25, "from the entering of Hamath unto the sea of the plain") [Maurer]. To the river Nile, which skirts the Arabian wilderness and separates Egypt from Canaan [Grotius]. If this verse includes Judah, as well as Israel (compare Am 6:1, "Zion" and "Samaria"), Grotius' view is correct; and it agrees with 1Ki 8:65.


<title type="x-s2">CHAPTER 7</title>
 <reference osisRef="Amos.7.1-Amos.7.9">Am. 7:1-9</reference>. The seventh, eighth, and ninth chapters contain Visions, with Their Explanations. The seventh chapter consists of two parts. First (<reference osisRef="Amos.7.1-Amos.7.9">Am 7:1-9</reference>): Prophecies Illustrated by Three Symbols: (1) A vision of grasshoppers or young locusts, which devour the grass, but are removed at Amos' entreaty; (2) Fire drying up even the deep, and withering part of the land, but removed at Amos' entreaty; (3) A plumb-line to mark the buildings for destruction. Secondly (<reference osisRef="Amos.7.10-Amos.7.17">Am 7:10-17</reference>): Narrative of Amaziah's Interruption of Amos in Consequence of the Foregoing Prophecies, and Prediction of His Doom.

<hi type="bold">1. showed ... me; and, behold--</hi>The same formula prefaces the three visions in this chapter, and the fourth in <reference osisRef="Amos.8.1">Am 8:1</reference>.

<hi type="bold">grasshoppers--</hi>rather, "locusts" in the caterpillar state, from a Hebrew root, "to creep forth." In the autumn the eggs are deposited in the earth; in the spring the young come forth [Maurer].

<hi type="bold">the latter growth--</hi>namely, of grass, which comes up after the mowing. They do not in the East mow their grass and make hay of it, but cut it off the ground as they require it.

<hi type="bold">the king's mowings--</hi>the first-fruits of the mown grass, tyrannically exacted by the king from the people. The literal locusts, as in Joel, are probably symbols of human foes: thus the "growth" of grass "after the king's mowings" will mean the political revival of Israel under Jeroboam II (<reference osisRef="2Kgs.14.25">2Ki 14:25</reference>), after it had been mown down, as it were, by Hazael and Ben-hadad of Syria (<reference osisRef="2Kgs.13.3">2Ki 13:3</reference>), [Grotius].

CHAPTER 7 Am. 7:1-9. The seventh, eighth, and ninth chapters contain Visions, with Their Explanations. The seventh chapter consists of two parts. First (Am 7:1-9): Prophecies Illustrated by Three Symbols: (1) A vision of grasshoppers or young locusts, which devour the grass, but are removed at Amos' entreaty; (2) Fire drying up even the deep, and withering part of the land, but removed at Amos' entreaty; (3) A plumb-line to mark the buildings for destruction. Secondly (Am 7:10-17): Narrative of Amaziah's Interruption of Amos in Consequence of the Foregoing Prophecies, and Prediction of His Doom. 1. showed... me; and, behold-- The same formula prefaces the three visions in this chapter, and the fourth in Am 8:1. grasshoppers-- rather, "locusts" in the caterpillar state, from a Hebrew root, "to creep forth." In the autumn the eggs are deposited in the earth; in the spring the young come forth [Maurer]. the latter growth-- namely, of grass, which comes up after the mowing. They do not in the East mow their grass and make hay of it, but cut it off the ground as they require it. the king's mowings-- the first-fruits of the mown grass, tyrannically exacted by the king from the people. The literal locusts, as in Joel, are probably symbols of human foes: thus the "growth" of grass "after the king's mowings" will mean the political revival of Israel under Jeroboam II (2Ki 14:25), after it had been mown down, as it were, by Hazael and Ben-hadad of Syria (2Ki 13:3), [Grotius].


<hi type="bold">2. by whom shall Jacob arise?--</hi>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 (<reference osisRef="2Kgs.15.19">2Ki 15:19</reference>, <reference osisRef="2Kgs.15.20">20</reference>)? Compare <reference osisRef="Isa.51.19">Is 51:19</reference>. The mention of "Jacob" is a plea that God should "remember for them His covenant" with their forefather, the patriarch (<reference osisRef="Ps.106.45">Psa 106:45</reference>).

<hi type="bold">he is small--</hi>reduced in numbers and in strength.

2. by whom shall Jacob arise?-- 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 Is 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). he is small-- reduced in numbers and in strength.


<hi type="bold">3. repented for this--</hi>that is, of this. The change was not in the mind of God (<reference osisRef="Num.2.19">Nu 2:19</reference>; <reference osisRef="Jas.1.17">Jas 1:17</reference>), but in the effect outwardly. God unchangeably does what is just; it is just that He should hear intercessory prayer (<reference osisRef="Jas.5.16-Jas.5.18">Jas 5:16-18</reference>), as it would have been just for Him to have let judgment take its course at once on the guilty nation, but for the prayer of one or two righteous men in it (compare <reference osisRef="Gen.18.23-Gen.18.33">Ge 18:23-33</reference>; <reference osisRef="1Sam.15.11">1Sa 15:11</reference>; <reference osisRef="Jer.42.10">Jr 42:10</reference>). The repentance of the sinner, and God's regard to His own attributes of mercy and covenanted love, also cause God outwardly to deal with him as if he repented (<reference osisRef="Jonah.3.10">Jon 3:10</reference>), whereas the change in outward dealing is in strictest harmony with God's own unchangeableness.

<hi type="bold">It shall not be--</hi>Israel's utter overthrow now. Pul was influenced by God to accept money and withdraw from Israel.

3. repented for this-- that is, of this. The change was not in the mind of God (Nu 2:19; Jas 1:17), but in the effect outwardly. God unchangeably does what is just; it is just that He should hear intercessory prayer (Jas 5:16-18), as it would have been just for Him to have let judgment take its course at once on the guilty nation, but for the prayer of one or two righteous men in it (compare Ge 18:23-33; 1Sa 15:11; Jr 42:10). The repentance of the sinner, and God's regard to His own attributes of mercy and covenanted love, also cause God outwardly to deal with him as if he repented (Jon 3:10), whereas the change in outward dealing is in strictest harmony with God's own unchangeableness. It shall not be-- Israel's utter overthrow now. Pul was influenced by God to accept money and withdraw from Israel.


<hi type="bold">4. called to contend--</hi>that is, with Israel judicially (<reference osisRef="Job.9.3">Job 9:3</reference>; <reference osisRef="Isa.66.16">Is 66:16</reference>; <reference osisRef="Ezek.38.22">Eze 38:22</reference>). He ordered to come at His call the infliction of punishment by "fire" on Israel, that is, drought (compare <reference osisRef="Amos.4.6-Amos.4.11">Am 4:6-11</reference>), [Maurer]. Rather, war (<reference osisRef="Num.21.28">Nu 21:28</reference>), namely, Tiglath-pileser [Grotius].

<hi type="bold">devoured the ... deep--</hi>that is, a great part of Israel, whom he carried away. Waters are the symbol for many people (<reference osisRef="Rev.17.15">Re 17:15</reference>).

<hi type="bold">did eat up a part--</hi>namely, all the land (compare <reference osisRef="Amos.4.7">Am 4:7</reference>) of Israel east of Jordan (<reference osisRef="1Chr.5.26">1Ch 5:26</reference>; <reference osisRef="Isa.9.1">Is 9:1</reference>). This was a worse judgment than the previous one: the locusts ate up the grass: the fire not only affects the surface of the ground, but burns up the very roots and reaches even to the deep.

4. called to contend-- that is, with Israel judicially (Job 9:3; Is 66:16; Eze 38:22). He ordered to come at His call the infliction of punishment by "fire" on Israel, that is, drought (compare Am 4:6-11), [Maurer]. Rather, war (Nu 21:28), namely, Tiglath-pileser [Grotius]. devoured the... deep-- that is, a great part of Israel, whom he carried away. Waters are the symbol for many people (Re 17:15). did eat up a part-- namely, all the land (compare Am 4:7) of Israel east of Jordan (1Ch 5:26; Is 9:1). This was a worse judgment than the previous one: the locusts ate up the grass: the fire not only affects the surface of the ground, but burns up the very roots and reaches even to the deep.


<hi type="bold">7. wall made by a plumb-line--</hi>namely, perpendicular.

7. wall made by a plumb-line-- namely, perpendicular.


<hi type="bold">8. plumb-line in ... midst of ... Israel--</hi>No longer are the symbols, as in the former two, stated generally; this one is expressly applied to Israel. God's long-suffering is worn out by Israel's perversity: so Amos ceases to intercede (compare <reference osisRef="Gen.18.33">Ge 18:33</reference>). The plummet line was used not only in building, but in destroying houses (<reference osisRef="2Kgs.21.13">2Ki 21:13</reference>; <reference osisRef="Isa.28.17">Is 28:17</reference>; <reference osisRef="Isa.34.11">34:11</reference>; <reference osisRef="Lam.2.8">La 2:8</reference>). It denotes that God's judgments are measured out by the most exact rules of justice. Here it is placed "in the midst" of Israel, that is, the judgment is not to be confined to an outer part of Israel, as by Tiglath-pileser; it is to reach the very center. This was fulfilled when Shalmaneser, after a three years' siege of Samaria, took it and carried away Israel captive finally to Assyria (<reference osisRef="2Kgs.17.3">2Ki 17:3</reference>, <reference osisRef="2Kgs.5.6">5, 6</reference>, <reference osisRef="2Kgs.5.23">23</reference>).

<hi type="bold">not ... pass by ... any more--</hi>not forgive them any more (<reference osisRef="Amos.8.2">Am 8:2</reference>; <reference osisRef="Prov.19.11">Pr 19:11</reference>; <reference osisRef="Mic.7.18">Mi 7:18</reference>).

8. plumb-line in... midst of... Israel-- No longer are the symbols, as in the former two, stated generally; this one is expressly applied to Israel. God's long-suffering is worn out by Israel's perversity: so Amos ceases to intercede (compare Ge 18:33). The plummet line was used not only in building, but in destroying houses (2Ki 21:13; Is 28:17; 34:11; La 2:8). It denotes that God's judgments are measured out by the most exact rules of justice. Here it is placed "in the midst" of Israel, that is, the judgment is not to be confined to an outer part of Israel, as by Tiglath-pileser; it is to reach the very center. This was fulfilled when Shalmaneser, after a three years' siege of Samaria, took it and carried away Israel captive finally to Assyria (2Ki 17:3, 5, 6, 23). not... pass by... any more-- not forgive them any more (Am 8:2; Pr 19:11; Mi 7:18).


<hi type="bold">9. high places--</hi>dedicated to idols.

<hi type="bold">of Isaac--</hi>They boasted of their following the example of their forefather Isaac, in erecting high places at Beer-sheba (<reference osisRef="Amos.5.5">Am 5:5</reference>; compare <reference osisRef="Gen.26.23">Ge 26:23</reference>, <reference osisRef="Gen.26.24">24</reference>; <reference osisRef="Gen.46.1">46:1</reference>); but he and Abraham erected them before the temple was appointed at Jerusalem--and to God; whereas they did so, after the temple had been fixed as the only place for sacrifices--and to idols. In the Hebrew here "Isaac" is written with s, instead of the usual ts; both forms mean "laughter"; the change of spelling perhaps expresses that their "high places of Isaac" may be well so called, but not as they meant by the name; for they are only fit to be laughed at in scorn. Probably, however, the mention of "Isaac" and "Israel" simply expresses that these names, which their degenerate posterity boasted in as if ensuring their safety, will not save them and their idolatrous "sanctuaries" on which they depended from ruin (compare <reference osisRef="Amos.8.14">Am 8:14</reference>).

<hi type="bold">house of Jeroboam with ... sword--</hi>fulfilled in the extinction of Zachariah, son of Jeroboam II, the last of the descendants of Jeroboam I, who had originated the idolatry of the calves (<reference osisRef="2Kgs.15.8-2Kgs.15.10">2Ki 15:8-10</reference>).

 <reference osisRef="Amos.7.10-Amos.7.17">Am. 7:10-17</reference>. Amaziah's Charge against Amos: His Doom Foretold.

9. high places-- dedicated to idols. of Isaac-- They boasted of their following the example of their forefather Isaac, in erecting high places at Beer-sheba (Am 5:5; compare Ge 26:23, 24; 46:1); but he and Abraham erected them before the temple was appointed at Jerusalem--and to God; whereas they did so, after the temple had been fixed as the only place for sacrifices--and to idols. In the Hebrew here "Isaac" is written with s, instead of the usual ts; both forms mean "laughter"; the change of spelling perhaps expresses that their "high places of Isaac" may be well so called, but not as they meant by the name; for they are only fit to be laughed at in scorn. Probably, however, the mention of "Isaac" and "Israel" simply expresses that these names, which their degenerate posterity boasted in as if ensuring their safety, will not save them and their idolatrous "sanctuaries" on which they depended from ruin (compare Am 8:14). house of Jeroboam with... sword-- fulfilled in the extinction of Zachariah, son of Jeroboam II, the last of the descendants of Jeroboam I, who had originated the idolatry of the calves (2Ki 15:8-10). Am. 7:10-17. Amaziah's Charge against Amos: His Doom Foretold.


<hi type="bold">10. priest of Beth-el--</hi>chief priest of the royal sanctuary to the calves at Beth-el. These being a device of state policy to keep Israel separate from Judah. Amaziah construes Amos words against them as treason. So in the case of Elijah and Jeremiah (<reference osisRef="1Kgs.18.17">1Ki 18:17</reference>; <reference osisRef="Jer.37.13">Jr 37:13</reference>, <reference osisRef="Jer.37.14">14</reference>). So the antitype Jesus was charged (<reference osisRef="John.19.12">Joh 19:12</reference>); political expediency being made in all ages the pretext for dishonoring God and persecuting His servants (<reference osisRef="John.11.48-John.11.50">Joh 11:48-50</reference>). So in the case of Paul (<reference osisRef="Acts.17.6">Ac 17:6</reference>, <reference osisRef="Acts.17.7">7</reference>; <reference osisRef="Acts.24.5">24:5</reference>).

<hi type="bold">in the midst of ... Israel--</hi>probably alluding to Amos' own words, "in the midst of ... Israel" (<reference osisRef="Amos.7.8">Am 7:8</reference>), foretelling the state's overthrow to the very center. Not secretly, or in a corner, but openly, in the very center of the state, so as to upset the whole utterly.

<hi type="bold">land is not able to bear all his words--</hi>They are so many and so intolerable. A sedition will be the result. The mention of his being "priest of Beth-el" implies that it was for his own priestly gain, not for the king or state, he was so keen.

10. priest of Beth-el-- chief priest of the royal sanctuary to the calves at Beth-el. These being a device of state policy to keep Israel separate from Judah. Amaziah construes Amos words against them as treason. So in the case of Elijah and Jeremiah (1Ki 18:17; Jr 37:13, 14). So the antitype Jesus was charged (Joh 19:12); political expediency being made in all ages the pretext for dishonoring God and persecuting His servants (Joh 11:48-50). So in the case of Paul (Ac 17:6, 7; 24:5). in the midst of... Israel-- probably alluding to Amos' own words, "in the midst of... Israel" (Am 7:8), foretelling the state's overthrow to the very center. Not secretly, or in a corner, but openly, in the very center of the state, so as to upset the whole utterly. land is not able to bear all his words-- They are so many and so intolerable. A sedition will be the result. The mention of his being "priest of Beth-el" implies that it was for his own priestly gain, not for the king or state, he was so keen.


<hi type="bold">11. Jeroboam shall die, &c.--</hi>Amos had not said this: but that "the house of Jeroboam" should fall "with the sword" (<reference osisRef="Amos.7.9">Am 7:9</reference>). But Amaziah exaggerates the charge, to excite Jeroboam against him. The king, however, did not give ear to Amaziah, probably from religious awe of the prophet of Jehovah.

11. Jeroboam shall die, &c.-- Amos had not said this: but that "the house of Jeroboam" should fall "with the sword" (Am 7:9). But Amaziah exaggerates the charge, to excite Jeroboam against him. The king, however, did not give ear to Amaziah, probably from religious awe of the prophet of Jehovah.


<hi type="bold">12. Also--</hi>Besides informing the king against Amos, lest that course should fail, as it did, Amaziah urges the troublesome prophet himself to go back to his own land Judah, pretending to advise him in friendliness.

<hi type="bold">seer--</hi>said contemptuously in reference to Amos' visions which precede.

<hi type="bold">there eat bread--</hi>You can earn a livelihood there, whereas remaining here you will be ruined. He judges of Amos by his own selfishness, as if regard to one's own safety and livelihood are the paramount considerations. So the false prophets (<reference osisRef="Ezek.13.19">Eze 13:19</reference>) were ready to say whatever pleased their hearers, however false, for "handfuls of barley and pieces of bread."

12. Also-- Besides informing the king against Amos, lest that course should fail, as it did, Amaziah urges the troublesome prophet himself to go back to his own land Judah, pretending to advise him in friendliness. seer-- said contemptuously in reference to Amos' visions which precede. there eat bread-- You can earn a livelihood there, whereas remaining here you will be ruined. He judges of Amos by his own selfishness, as if regard to one's own safety and livelihood are the paramount considerations. So the false prophets (Eze 13:19) were ready to say whatever pleased their hearers, however false, for "handfuls of barley and pieces of bread."


<hi type="bold">13. prophesy not again--</hi>(<reference osisRef="Amos.2.12">Am 2:12</reference>).

<hi type="bold">at Beth-el--</hi>Amaziah wants to be let alone at least in his own residence.

<hi type="bold">the king's chapel--</hi>Beth-el was preferred by the king to Dan, the other seat of the calf-worship, as being nearer Samaria, the capital, and as hallowed by Jacob of old (<reference osisRef="Gen.28.16">Ge 28:16</reference>, <reference osisRef="Gen.28.19">19</reference>; <reference osisRef="Gen.35.6">35:6</reference>, <reference osisRef="Gen.35.7">7</reference>). He argues by implication against Amos' presumption, as a private man, in speaking against the worship sanctioned by the king, and that in the very place consecrated to it for the king's own devotions.

<hi type="bold">king's court--</hi>that is, residence: the seat of empire, where the king holds his court, and which thou oughtest to have reverenced. Samaria was the usual king's residence: but for the convenience of attending the calf-worship, a royal palace was at Beth-el also.

13. prophesy not again-- (Am 2:12). at Beth-el-- Amaziah wants to be let alone at least in his own residence. the king's chapel-- Beth-el was preferred by the king to Dan, the other seat of the calf-worship, as being nearer Samaria, the capital, and as hallowed by Jacob of old (Ge 28:16, 19; 35:6, 7). He argues by implication against Amos' presumption, as a private man, in speaking against the worship sanctioned by the king, and that in the very place consecrated to it for the king's own devotions. king's court-- that is, residence: the seat of empire, where the king holds his court, and which thou oughtest to have reverenced. Samaria was the usual king's residence: but for the convenience of attending the calf-worship, a royal palace was at Beth-el also.


<hi type="bold">14. I was no prophet--</hi>in answer to Amaziah's insinuation (<reference osisRef="Amos.7.12">Am 7:12</reference>), that he discharged the prophetical office to earn his "bread" (like Israel's mercenary prophets). So far from being rewarded, Jehovah's prophets had to expect imprisonment and even death as the result of their prophesying in Samaria or Israel: whereas the prophets of Baal were maintained at the king's expense (compare <reference osisRef="1Kgs.18.19">1Ki 18:19</reference>). I was not, says Amos, of the order of prophets, or educated in their schools, and deriving a livelihood from exercising the public functions of a prophet. I am a shepherd (compare <reference osisRef="Amos.7.15">Am 7:15</reference>, "flock"; the Hebrew for "herdsman" includes the meaning, shepherd, compare <reference osisRef="Amos.1.1">Am 1:1</reference>) in humble position, who did not even think of prophesying among you, until a divine call impelled me to it.

<hi type="bold">prophet's son--</hi>that is, disciple. Schools of prophets are mentioned first in First Samuel; in these youths were educated to serve the theocracy as public instructors. Only in the kingdom of the ten tribes is the continuance of the schools of the prophets mentioned. They were missionary stations near the chief seats of superstition in Israel, and associations endowed with the Spirit of God; none were admitted but those to whom the Spirit had been previously imparted. Their spiritual fathers travelled about to visit the training schools, and cared for the members and even their widows (<reference osisRef="2Kgs.4.1">2Ki 4:1</reference>, <reference osisRef="2Cor.4.2">2</reference>). The pupils had their common board in them, and after leaving them still continued members. The offerings which in Judah were given by the pious to the Levites, in Israel went to the schools of the prophets (<reference osisRef="2Kgs.4.42">2Ki 4:42</reference>). Prophecy (for example, Elijah and Elisha) in Israel was more connected with extraordinary events than in Judah, inasmuch as, in the absence of the legal hierarchy of the latter, it needed to have more palpable divine sanction.

<hi type="bold">sycamore--</hi>abounding in Palestine. The fruit was like the fig, but inferior; according to Pliny, a sort of compound, as the name expresses, of the fig and the mulberry. It was only eaten by the poorest (compare <reference osisRef="1Kgs.10.27">1Ki 10:27</reference>).

<hi type="bold">gatherer--</hi>one occupied with their cultivation [Maurer]. To cultivate it, an incision was made in the fruit when of a certain size, and on the fourth day afterwards it ripened [Pliny, Natural History, 13.7,14]. Grotius from Jerome says, if it be not plucked off and "gathered" (which favors English Version), it is spoiled by gnats.

14. I was no prophet-- in answer to Amaziah's insinuation (Am 7:12), that he discharged the prophetical office to earn his "bread" (like Israel's mercenary prophets). So far from being rewarded, Jehovah's prophets had to expect imprisonment and even death as the result of their prophesying in Samaria or Israel: whereas the prophets of Baal were maintained at the king's expense (compare 1Ki 18:19). I was not, says Amos, of the order of prophets, or educated in their schools, and deriving a livelihood from exercising the public functions of a prophet. I am a shepherd (compare Am 7:15, "flock"; the Hebrew for "herdsman" includes the meaning, shepherd, compare Am 1:1) in humble position, who did not even think of prophesying among you, until a divine call impelled me to it. prophet's son-- that is, disciple. Schools of prophets are mentioned first in First Samuel; in these youths were educated to serve the theocracy as public instructors. Only in the kingdom of the ten tribes is the continuance of the schools of the prophets mentioned. They were missionary stations near the chief seats of superstition in Israel, and associations endowed with the Spirit of God; none were admitted but those to whom the Spirit had been previously imparted. Their spiritual fathers travelled about to visit the training schools, and cared for the members and even their widows (2Ki 4:1, 2). The pupils had their common board in them, and after leaving them still continued members. The offerings which in Judah were given by the pious to the Levites, in Israel went to the schools of the prophets (2Ki 4:42). Prophecy (for example, Elijah and Elisha) in Israel was more connected with extraordinary events than in Judah, inasmuch as, in the absence of the legal hierarchy of the latter, it needed to have more palpable divine sanction. sycamore-- abounding in Palestine. The fruit was like the fig, but inferior; according to Pliny, a sort of compound, as the name expresses, of the fig and the mulberry. It was only eaten by the poorest (compare 1Ki 10:27). gatherer-- one occupied with their cultivation [Maurer]. To cultivate it, an incision was made in the fruit when of a certain size, and on the fourth day afterwards it ripened [Pliny, Natural History, 13.7,14]. Grotius from Jerome says, if it be not plucked off and "gathered" (which favors English Version), it is spoiled by gnats.


<hi type="bold">15. took me as I followed the flock--</hi>So David was taken (<reference osisRef="2Sam.7.8">2Sa 7:8</reference>; <reference osisRef="Ps.78.70">Psa 78:70</reference>, <reference osisRef="Ps.78.71">71</reference>). Messiah is the antitypical Shepherd (<reference osisRef="Ps.23.1-Ps.23.6">Psa 23:1-6</reference>; <reference osisRef="John.10.1-John.10.18">Joh 10:1-18</reference>).

<hi type="bold">unto my people--</hi>"against" [Maurer]; so <reference osisRef="Amos.7.16">Am 7:16</reference>. Jehovah claims them still as His by right, though slighting His authority. God would recover them to His service by the prophet's ministry.

15. took me as I followed the flock-- So David was taken (2Sa 7:8; Psa 78:70, 71). Messiah is the antitypical Shepherd (Psa 23:1-6; Joh 10:1-18). unto my people-- "against" [Maurer]; so Am 7:16. Jehovah claims them still as His by right, though slighting His authority. God would recover them to His service by the prophet's ministry.


<hi type="bold">16. drop--</hi>distil as the refreshing drops of rain (<reference osisRef="Deut.32.2">De 32:2</reference>; <reference osisRef="Ezek.21.2">Eze 21:2</reference>; compare <reference osisRef="Mic.2.6">Mi 2:6</reference>, <reference osisRef="2Cor.2.11">11</reference>).

16. drop-- distil as the refreshing drops of rain (De 32:2; Eze 21:2; compare Mi 2:6, 11).


<hi type="bold">17. Thy wife shall be an harlot in the city--</hi>that is, shall be forced by the enemy, while thou art looking on, unable to prevent her dishonor (<reference osisRef="Isa.13.16">Is 13:16</reference>; <reference osisRef="Lam.5.11">La 5:11</reference>). The words, "saith THE Lord are in striking opposition to "Thou sayest" (<reference osisRef="Amos.7.16">Am 7:16</reference>).

<hi type="bold">divided by line--</hi>among the foe.

<hi type="bold">a polluted land--</hi>Israel regarded every foreign land as that which really her own land was now, "polluted" (<reference osisRef="Isa.24.5">Is 24:5</reference>; <reference osisRef="Jer.2.7">Jr 2:7</reference>). <chapter eID="Amos.7"/>

17. Thy wife shall be an harlot in the city-- that is, shall be forced by the enemy, while thou art looking on, unable to prevent her dishonor (Is 13:16; La 5:11). The words, "saith THE Lord are in striking opposition to "Thou sayest" (Am 7:16). divided by line-- among the foe. a polluted land-- Israel regarded every foreign land as that which really her own land was now, "polluted" (Is 24:5; Jr 2:7).


<title type="x-s2">CHAPTER 8</title> <title type="x-s3"><reference osisRef="Amos.8.1-Amos.8.14">Am 8:1-14</reference>. 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.</title>

<hi type="bold">1. summer fruit--</hi>Hebrew, kitz. In <reference osisRef="Amos.8.2">Am 8:2</reference> "end" is in Hebrew, keetz. The similarity of sounds implies that, as the summer is the end of the year and the time of the ripeness of fruits, so Israel is ripe for her last punishment, ending her national existence. As the fruit is plucked when ripe from the tree, so Israel from her land.

CHAPTER 8 Am 8:1-14. 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. 1. summer fruit-- Hebrew, kitz. In Am 8:2 "end" is in Hebrew, keetz. The similarity of sounds implies that, as the summer is the end of the year and the time of the ripeness of fruits, so Israel is ripe for her last punishment, ending her national existence. As the fruit is plucked when ripe from the tree, so Israel from her land.


<hi type="bold">2. end--</hi>(<reference osisRef="Ezek.7.2">Eze 7:2</reference>, <reference osisRef="Ezek.7.6">6</reference>).

2. end-- (Eze 7:2, 6).


<hi type="bold">3. songs of ... temple--</hi>(<reference osisRef="Amos.5.23">Am 5:23</reference>). The joyous hymns in the temple of Judah (or rather, in the Beth-el "royal temple," <reference osisRef="Amos.7.13">Am 7:13</reference>; for the allusion is to Israel, not Judah, throughout this chapter) shall be changed into "howlings." Grotius translates, "palace"; compare <reference osisRef="Amos.6.5">Am 6:5</reference>, as to the songs there. But <reference osisRef="Amos.5.23">Am 5:23</reference>, and <reference osisRef="Amos.7.13">Am 7:13</reference>, favor English Version.

<hi type="bold">they shall cast them forth with silence--</hi>not as the Margin, "be silent." It is an adverb, "silently." There shall be such great slaughter as even to prevent the bodies being buried [Calvin]. There shall be none of the usual professional mourners (<reference osisRef="Amos.5.16">Am 5:16</reference>), but the bodies will be cast out in silence. Perhaps also is meant that terror, both of God (compare <reference osisRef="Amos.6.10">Am 6:10</reference>) and of the foe, shall close their lips.

3. songs of... temple-- (Am 5:23). The joyous hymns in the temple of Judah (or rather, in the Beth-el "royal temple," Am 7:13; for the allusion is to Israel, not Judah, throughout this chapter) shall be changed into "howlings." Grotius translates, "palace"; compare Am 6:5, as to the songs there. But Am 5:23, and Am 7:13, favor English Version. they shall cast them forth with silence-- not as the Margin, "be silent." It is an adverb, "silently." There shall be such great slaughter as even to prevent the bodies being buried [Calvin]. There shall be none of the usual professional mourners (Am 5:16), but the bodies will be cast out in silence. Perhaps also is meant that terror, both of God (compare Am 6:10) and of the foe, shall close their lips.


<hi type="bold">4. Hear--</hi>The nobles needed to be urged thus, as hating to hear reproof.

<hi type="bold">swallow up the needy--</hi>or, "gape after," that is, pant for their goods; so the word is used, <reference osisRef="Job.7.2">Job 7:2</reference>, Margin.

<hi type="bold">to make the poor ... to fail--</hi>"that they (themselves) may be placed alone in the midst of the earth" (<reference osisRef="Isa.5.8">Is 5:8</reference>).

4. Hear-- The nobles needed to be urged thus, as hating to hear reproof. swallow up the needy-- or, "gape after," that is, pant for their goods; so the word is used, Job 7:2, Margin. to make the poor... to fail-- "that they (themselves) may be placed alone in the midst of the earth" (Is 5:8).


5. So greedy are they of unjust gain that they cannot spare a single day, however sacred, from pursuing it. They are strangers to God and enemies to themselves, who love market days better than sabbath days; and they who have lost piety will not long keep honesty. The new moons (<reference osisRef="Num.10.10">Nu 10:10</reference>) and sabbaths were to be kept without working or trading (<reference osisRef="Neh.10.31">Ne 10:31</reference>).

<hi type="bold">set forth wheat--</hi>literally, "open out" stores of wheat for sale.

<hi type="bold">ephah--</hi>containing three seahs, or above three pecks.

<hi type="bold">making ... small--</hi>making it below the just weight to purchasers.

<hi type="bold">shekel great--</hi>taking from purchasers a greater weight of money than was due. Shekels used to be weighed out in payments (<reference osisRef="Gen.23.16">Ge 23:16</reference>). Thus they committed a double fraud against the law (<reference osisRef="Deut.25.13">De 25:13</reference>, <reference osisRef="Deut.25.14">14</reference>).

5. So greedy are they of unjust gain that they cannot spare a single day, however sacred, from pursuing it. They are strangers to God and enemies to themselves, who love market days better than sabbath days; and they who have lost piety will not long keep honesty. The new moons (Nu 10:10) and sabbaths were to be kept without working or trading (Ne 10:31). set forth wheat-- literally, "open out" stores of wheat for sale. ephah-- containing three seahs, or above three pecks. making... small-- making it below the just weight to purchasers. shekel great-- taking from purchasers a greater weight of money than was due. Shekels used to be weighed out in payments (Ge 23:16). Thus they committed a double fraud against the law (De 25:13, 14).


<hi type="bold">6. buy ... poor for silver ... pair of shoes--</hi>that is, that we may compel the needy for money, or any other thing of however little worth, to sell themselves to us as bondmen, in defiance of <reference osisRef="Lev.25.39">Le 25:39</reference>; the very thing which brings down God's judgment (<reference osisRef="Amos.2.6">Am 2:6</reference>).

<hi type="bold">sell the refuse of ... wheat--</hi>which contains no nutriment, but which the poor eat at a low price, being unable to pay for flour.

6. buy... poor for silver... pair of shoes-- that is, that we may compel the needy for money, or any other thing of however little worth, to sell themselves to us as bondmen, in defiance of Le 25:39; the very thing which brings down God's judgment (Am 2:6). sell the refuse of... wheat-- which contains no nutriment, but which the poor eat at a low price, being unable to pay for flour.


<hi type="bold">7. Lord hath sworn by the excellency of Jacob--</hi>that is, by Himself, in whom Jacob's seed glory [Maurer]. Rather, by the spiritual privileges of Israel, the adoption as His peculiar people [Calvin], the temple, and its Shekinah symbol of His presence. Compare <reference osisRef="Amos.6.8">Am 6:8</reference>, where it means Jehovah's temple (compare <reference osisRef="Amos.4.2">Am 4:2</reference>).

<hi type="bold">never forget--</hi>not pass by without punishing (<reference osisRef="Amos.8.2">Am 8:2</reference>; <reference osisRef="Hos.8.13">Ho 8:13</reference>; <reference osisRef="Hos.9.9">9:9</reference>).

7. Lord hath sworn by the excellency of Jacob-- that is, by Himself, in whom Jacob's seed glory [Maurer]. Rather, by the spiritual privileges of Israel, the adoption as His peculiar people [Calvin], the temple, and its Shekinah symbol of His presence. Compare Am 6:8, where it means Jehovah's temple (compare Am 4:2). never forget-- not pass by without punishing (Am 8:2; Ho 8:13; 9:9).


<hi type="bold">8. the land ... rise up wholly as a flood--</hi>The land will, as it were, be wholly turned into a flooding river (a flood being the image of overwhelming calamity, <reference osisRef="Dan.9.26">Da 9:26</reference>).

<hi type="bold">cast out and drowned, &c.--</hi>swept away and overwhelmed, as the land adjoining the Nile is by it, when flooding (<reference osisRef="Amos.9.5">Am 9:5</reference>). The Nile rises generally twenty feet. The waters then "cast out" mire and dirt (<reference osisRef="Isa.57.20">Is 57:20</reference>).

8. the land... rise up wholly as a flood-- The land will, as it were, be wholly turned into a flooding river (a flood being the image of overwhelming calamity, Da 9:26). cast out and drowned, &c.-- swept away and overwhelmed, as the land adjoining the Nile is by it, when flooding (Am 9:5). The Nile rises generally twenty feet. The waters then "cast out" mire and dirt (Is 57:20).


9. "Darkness" made to rise "at noon" is the emblem of great calamities (<reference osisRef="Jer.15.9">Jr 15:9</reference>; <reference osisRef="Ezek.32.7-Ezek.32.10">Eze 32:7-10</reference>).

9. "Darkness" made to rise "at noon" is the emblem of great calamities (Jr 15:9; Eze 32:7-10).


<hi type="bold">10. baldness--</hi>a sign of mourning (<reference osisRef="Isa.15.2">Is 15:2</reference>; <reference osisRef="Jer.48.37">Jr 48:37</reference>; <reference osisRef="Ezek.7.18">Eze 7:18</reference>).

<hi type="bold">I will make it as ... mourning of an only son--</hi>"it," that is, "the earth" (<reference osisRef="Amos.8.9">Am 8:9</reference>). I will reduce the land to such a state that there shall be the same occasion for mourning as when parents mourn for an only son (<reference osisRef="Jer.6.26">Jr 6:26</reference>; <reference osisRef="Zech.12.10">Zec 12:10</reference>).

10. baldness-- a sign of mourning (Is 15:2; Jr 48:37; Eze 7:18). I will make it as... mourning of an only son-- "it," that is, "the earth" (Am 8:9). I will reduce the land to such a state that there shall be the same occasion for mourning as when parents mourn for an only son (Jr 6:26; Zec 12:10).


<hi type="bold">11. famine of ... hearing the words of the Lord--</hi>a just retribution on those who now will not hear the Lord's prophets, nay even try to drive them away, as Amaziah did (<reference osisRef="Amos.7.12">Am 7:12</reference>); they shall look in vain, in their distress, for divine counsel, such as the prophets now offer (<reference osisRef="Ezek.7.26">Eze 7:26</reference>; <reference osisRef="Mic.3.7">Mi 3:7</reference>). Compare as to the Jews' rejection of Messiah, and their consequent rejection by Him (<reference osisRef="Matt.21.43">Mt 21:43</reference>); and their desire for Messiah too late (<reference osisRef="Luke.17.22">Lu 17:22</reference>; <reference osisRef="John.7.34">Joh 7:34</reference>; <reference osisRef="John.8.21">8:21</reference>). So, the prodigal when he had sojourned awhile in the "far-off country, began to be in want" in the "mighty famine" which arose (<reference osisRef="Luke.15.14">Lu 15:14</reference>; compare <reference osisRef="1Sam.3.1">1Sa 3:1</reference>; <reference osisRef="1Sam.7.2">7:2</reference>). It is remarkable that the Jews' religion is almost the only one that could be abolished against the will of the people themselves, on account of its being dependent on a particular place, namely, the temple. When that was destroyed, the Mosaic ritual, which could not exist without it, necessarily ceased. Providence designed it, that, as the law gave way to the Gospel, so all men should perceive it was so, in spite of the Jews' obstinate rejection of the Gospel.

11. famine of... hearing the words of the Lord-- a just retribution on those who now will not hear the Lord's prophets, nay even try to drive them away, as Amaziah did (Am 7:12); they shall look in vain, in their distress, for divine counsel, such as the prophets now offer (Eze 7:26; Mi 3:7). Compare as to the Jews' rejection of Messiah, and their consequent rejection by Him (Mt 21:43); and their desire for Messiah too late (Lu 17:22; Joh 7:34; 8:21). So, the prodigal when he had sojourned awhile in the "far-off country, began to be in want" in the "mighty famine" which arose (Lu 15:14; compare 1Sa 3:1; 7:2). It is remarkable that the Jews' religion is almost the only one that could be abolished against the will of the people themselves, on account of its being dependent on a particular place, namely, the temple. When that was destroyed, the Mosaic ritual, which could not exist without it, necessarily ceased. Providence designed it, that, as the law gave way to the Gospel, so all men should perceive it was so, in spite of the Jews' obstinate rejection of the Gospel.


<hi type="bold">12. they shall wander from sea to sea--</hi>that is, from the Dead Sea to the Mediterranean, from east to west.

<hi type="bold">from ... north ... to ... east--</hi>where we might expect "from north to south." But so alienated was Israel from Judah, that no Israelite even then would think of repairing southward, that is, to Jerusalem for religious information. The circuit is traced as in <reference osisRef="Num.34.3">Nu 34:3</reference>, &c., except that the south is omitted. Their "seeking the word of the Lord" would not be from a sincere desire to obey God, but under the pressure of punishment.

12. they shall wander from sea to sea-- that is, from the Dead Sea to the Mediterranean, from east to west. from... north... to... east-- where we might expect "from north to south." But so alienated was Israel from Judah, that no Israelite even then would think of repairing southward, that is, to Jerusalem for religious information. The circuit is traced as in Nu 34:3, &c., except that the south is omitted. Their "seeking the word of the Lord" would not be from a sincere desire to obey God, but under the pressure of punishment.


<hi type="bold">13. faint for thirst--</hi>namely, thirst for hearing the words of the Lord, being destitute of all other comfort. If even the young and strong faint, how much more the infirm (<reference osisRef="Isa.40.30">Is 40:30</reference>, <reference osisRef="Isa.40.31">31</reference>)!

13. faint for thirst-- namely, thirst for hearing the words of the Lord, being destitute of all other comfort. If even the young and strong faint, how much more the infirm (Is 40:30, 31)!


<hi type="bold">14. swear by the sin of Samaria--</hi>namely, the calves (<reference osisRef="Deut.9.21">De 9:21</reference>; <reference osisRef="Hos.4.15">Ho 4:15</reference>). "Swear by" means to worship (<reference osisRef="Ps.63.11">Psa 63:11</reference>).

<hi type="bold">The manner--</hi>that is, as "the way" is used (<reference osisRef="Ps.139.24">Psa 139:24</reference>; <reference osisRef="Acts.9.2">Ac 9:2</reference>), the mode of worship.

<hi type="bold">Thy god, O Dan--</hi>the other golden calf at Dan (<reference osisRef="1Kgs.22.26-1Kgs.22.30">1Ki 22:26-30</reference>).

<hi type="bold">liveth ... liveth--</hi>rather, "May thy god ... live ... may the manner ... live." Or, "As (surely as) thy god, O Dan, liveth." This is their formula when they swear; not "May Jehovah live!" or, "As Jehovah liveth!" <chapter eID="Amos.8"/>

14. swear by the sin of Samaria-- namely, the calves (De 9:21; Ho 4:15). "Swear by" means to worship (Psa 63:11). The manner-- that is, as "the way" is used (Psa 139:24; Ac 9:2), the mode of worship. Thy god, O Dan-- the other golden calf at Dan (1Ki 22:26-30). liveth... liveth-- rather, "May thy god... live... may the manner... live." Or, "As (surely as) thy god, O Dan, liveth." This is their formula when they swear; not "May Jehovah live!" or, "As Jehovah liveth!"


<title type="x-s2">CHAPTER 9</title> <title type="x-s3"><reference osisRef="Amos.9.1-Amos.9.15">Am 9:1-15</reference>. Fifth and Last Vision.</title>
 None can escape the coming judgment in any hiding-place: for God is omnipresent and irresistible (<reference osisRef="Amos.9.1-Amos.9.6">Am 9:1-6</reference>). 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 (<reference osisRef="Amos.9.7-Amos.9.10">Am 9:7-10</reference>). 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 (<reference osisRef="Amos.9.11-Amos.9.15">Am 9:11-15</reference>).

<hi type="bold">1. Lord ... upon the altar--</hi>namely, in the idolatrous temple at Beth-el; the calves which were spoken of in <reference osisRef="Amos.8.14">Am 8:14</reference>. Hither they would flee for protection from the Assyrians, and would perish in the ruins, with the vain object of their trust [Henderson]. Jehovah stands here to direct the destruction of it, them, and the idolatrous nation. He demands many victims on the altar, but they are to be human victims. Calvin and Fairbairn, and others, make it in the temple at Jerusalem. Judgment was to descend both on Israel and Judah. As the services of both alike ought to have been offered on the Jerusalem temple-altar, it is there that Jehovah ideally stands, as if the whole people were assembled there, their abominations lying unpardoned there, and crying for vengeance, though in fact committed elsewhere (compare <reference osisRef="Ezek.8.1-Ezek.8.18">Eze 8:1-18</reference>). This view harmonizes with the similarity of the vision in Amos to that in <reference osisRef="Isa.6.1-Isa.6.13">Is 6:1-13</reference>, at Jerusalem. Also with the end of this chapter (<reference osisRef="Amos.9.11-Amos.9.15">Am 9:11-15</reference>), which applies both to Judah and Israel: "the tabernacle of David," namely, at Jerusalem. His attitude, "standing," implies fixity of purpose.

<hi type="bold">lintel--</hi>rather, the sphere-like capital of the column [Maurer].

<hi type="bold">posts--</hi>rather, "thresholds," as in <reference osisRef="Isa.6.4">Is 6:4</reference>, Margin. The temple is to be smitten below as well as above, to ensure utter destruction.

<hi type="bold">cut them in the head--</hi>namely, with the broken fragments of the capitals and columns (compare <reference osisRef="Ps.68.21">Psa 68:21</reference>; <reference osisRef="Hab.3.13">Ha 3:13</reference>).

<hi type="bold">slay the last of them--</hi>their posterity [Henderson]. The survivors [Maurer]. Jehovah's directions are addressed to His angels, ministers of judgment (compare <reference osisRef="Ezek.9.1-Ezek.9.11">Eze 9:1-11</reference>).

<hi type="bold">he that fleeth ... shall not flee away--</hi>He who fancies himself safe and out of reach of the enemy shall be taken (<reference osisRef="Amos.2.14">Am 2:14</reference>).

CHAPTER 9 Am 9:1-15. Fifth and Last Vision. None can escape the coming judgment in any hiding-place: for God is omnipresent and irresistible (Am 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 (Am 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 (Am 9:11-15). 1. Lord... upon the altar-- namely, in the idolatrous temple at Beth-el; the calves which were spoken of in Am 8:14. Hither they would flee for protection from the Assyrians, and would perish in the ruins, with the vain object of their trust [Henderson]. Jehovah stands here to direct the destruction of it, them, and the idolatrous nation. He demands many victims on the altar, but they are to be human victims. Calvin and Fairbairn, and others, make it in the temple at Jerusalem. Judgment was to descend both on Israel and Judah. As the services of both alike ought to have been offered on the Jerusalem temple-altar, it is there that Jehovah ideally stands, as if the whole people were assembled there, their abominations lying unpardoned there, and crying for vengeance, though in fact committed elsewhere (compare Eze 8:1-18). This view harmonizes with the similarity of the vision in Amos to that in Is 6:1-13, at Jerusalem. Also with the end of this chapter (Am 9:11-15), which applies both to Judah and Israel: "the tabernacle of David," namely, at Jerusalem. His attitude, "standing," implies fixity of purpose. lintel-- rather, the sphere-like capital of the column [Maurer]. posts-- rather, "thresholds," as in Is 6:4, Margin. The temple is to be smitten below as well as above, to ensure utter destruction. cut them in the head-- namely, with the broken fragments of the capitals and columns (compare Psa 68:21; Ha 3:13). slay the last of them-- their posterity [Henderson]. The survivors [Maurer]. Jehovah's directions are addressed to His angels, ministers of judgment (compare Eze 9:1-11). he that fleeth... shall not flee away-- He who fancies himself safe and out of reach of the enemy shall be taken (Am 2:14).


<hi type="bold">2. Though they dig into hell--</hi>though they hide ever so deeply in the earth (<reference osisRef="Ps.139.8">Psa 139:8</reference>).

<hi type="bold">though they climb up to heaven--</hi>though they ascend the greatest heights (<reference osisRef="Job.20.6">Job 20:6</reference>, <reference osisRef="Job.20.7">7</reference>; <reference osisRef="Jer.51.53">Jr 51:53</reference>; Ob 4).

2. Though they dig into hell-- though they hide ever so deeply in the earth (Psa 139:8). though they climb up to heaven-- though they ascend the greatest heights (Job 20:6, 7; Jr 51:53; Ob 4).


<hi type="bold">3. Carmel--</hi>where the forests, and, on the west side, the caves, furnished hiding-places (<reference osisRef="Amos.1.2">Am 1:2</reference>; <reference osisRef="Judg.6.2">Jud 6:2</reference>; <reference osisRef="1Sam.13.6">1Sa 13:6</reference>).

<hi type="bold">the sea--</hi>the Mediterranean, which flows at the foot of Mount Carmel; forming a strong antithesis to it.

<hi type="bold">command the serpent--</hi>the sea-serpent, a term used for any great water monster (<reference osisRef="Isa.27.1">Is 27:1</reference>). The symbol of cruel and oppressive kings (<reference osisRef="Ps.74.13">Psa 74:13</reference>, <reference osisRef="Ps.74.14">14</reference>).

3. Carmel-- where the forests, and, on the west side, the caves, furnished hiding-places (Am 1:2; Jud 6:2; 1Sa 13:6). the sea-- the Mediterranean, which flows at the foot of Mount Carmel; forming a strong antithesis to it. command the serpent-- the sea-serpent, a term used for any great water monster (Is 27:1). The symbol of cruel and oppressive kings (Psa 74:13, 14).


<hi type="bold">4. though they go into captivity--</hi>hoping to save their lives by voluntarily surrendering to the foe.

4. though they go into captivity-- hoping to save their lives by voluntarily surrendering to the foe.