<title type="x-IS">INTRODUCTION</title>
 Amos (meaning in Hebrew "a burden") was (<reference osisRef="Amos.1.1">Am 1:1</reference>) a shepherd of Tekoa, a small town of Judah, six miles southeast from Beth-lehem, and twelve from Jerusalem, on the borders of the great desert (<reference osisRef="2Chr.20.20">2Ch 20:20</reference>; compare <reference osisRef="2Chr.11.6">2Ch 11:6</reference>). The region being sandy was more fit for pastoral than for agricultural purposes. Amos therefore owned and tended flocks, and collected sycamore figs; not that the former was a menial office, kings themselves, as Mesha of Moab (<reference osisRef="2Kgs.3.4">2Ki 3:4</reference>), exercising it. Amos, however (from <reference osisRef="Amos.7.14">Am 7:14</reference>, <reference osisRef="Amos.7.15">15</reference>), seems to have been of humble rank.

 Though belonging to Judah, he was commissioned by God to exercise his prophetical function in Israel; as the latter kingdom abounded in impostors, and the prophets of God generally fled to Judah through fear of the kings of Israel, a true prophet from Judah was the more needed in it. His name is not to be confounded with that of Isaiah's father, Amoz.

 The time of his prophesying was in the reigns of Uzziah king of Judea, and Jeroboam II, son of Joash, king of Israel (<reference osisRef="Amos.1.1">Am 1:1</reference>), that is, in part of the time in which the two kings were contemporary; probably in Jeroboam's latter years, after that monarch had recovered from Syria "the coast of Israel from the entering of Hamath to the sea of the plain" (<reference osisRef="2Kgs.14.25-2Kgs.14.27">2Ki 14:25-27</reference>); for Amos foretells that these same coasts, "from the entering in of Hamath unto the river of the wilderness," should be the scene of Israel's being afflicted (<reference osisRef="Amos.6.14">Am 6:14</reference>); also his references to the state of luxurious security then existing (<reference osisRef="Amos.6.1">Am 6:1</reference>, <reference osisRef="Amos.4.13">4, 13</reference>), and to the speedy termination of it by the Assyrian foe (<reference osisRef="Amos.1.5">Am 1:5</reference>; <reference osisRef="1Cor.3.12">3:12</reference>, <reference osisRef="1Cor.3.15">15</reference>; 5:27; <reference osisRef="1Cor.8.2">8:2</reference>), point to the latter part of Jeroboam's reign, which terminated in 784 B.C., the twenty-seventh year of Uzziah's reign, which continued down to 759 B.C.

 He was contemporary with Hosea, only that the latter continued to prophesy in reigns subsequent to Uzziah (<reference osisRef="Hos.1.1">Ho 1:1</reference>); whereas Amos ceased to prophesy in the reign of that monarch. The scene of his ministry was Beth-el, where the idol calves were set up (<reference osisRef="Amos.7.10-Amos.7.13">Am 7:10-13</reference>). There his prophecies roused Amaziah, the idol priest, to accuse him of conspiracy and to try to drive him back to Judah.

 The first six chapters are without figure; the last three symbolical, but with the explanation subjoined. He first denounces the neighboring peoples, then the Jews, then Israel (from the third chapter to the end), closing with the promise or restoration under Messiah (<reference osisRef="Amos.9.11-Amos.9.15">Am 9:11-15</reference>). His style is thought by Jerome to betray his humble origin; but though not sublime, it is regular, perspicuous, and energetic; his images are taken from the scenes in nature with which he was familiar; his rhythms are flowing, his parallelisms exact, and his descriptions minute and graphic. Some peculiar expressions occur: "cleanness of teeth," that is, want of bread (<reference osisRef="Amos.4.6">Am 4:6</reference>); "the excellency of Jacob" (<reference osisRef="Amos.6.8">Am 6:8</reference>; <reference osisRef="Amos.8.7">8:7</reference>); "the high places of Isaac" (<reference osisRef="Amos.7.9">Am 7:9</reference>); "the house of Isaac" (<reference osisRef="Amos.7.16">Am 7:16</reference>); "he that createth the wind" (<reference osisRef="Amos.4.13">Am 4:13</reference>).

 Hengstenberg draws an able argument for the genuineness of the Mosaic records from the evidence in Amos, that the existing institutions in Israel as well as Judah (excepting the calves of Jeroboam), were framed according to the Pentateuch rules.

 Two quotations from Amos occur in the New Testament (compare <reference osisRef="Acts.7.42">Ac 7:42</reference>, <reference osisRef="Acts.7.43">43</reference>, with <reference osisRef="Amos.5.25">Am 5:25</reference>, <reference osisRef="Amos.5.26">26</reference>; and <reference osisRef="Acts.15.16">Ac 15:16</reference>, <reference osisRef="Acts.15.17">17</reference>, with <reference osisRef="Amos.9.11">Am 9:11</reference>).

 Philo, Josephus, Melito's catalogue, Jerome, Justin Martyr (Dialogue with Trypho, 22, quoting the fifth and six chapters of Amos as "one of the twelve minor prophets"), and the sixtieth canon of the Laodicean council support the canonicity of the book of Amos.
 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Amos.1.1-Amos.1.15">Am 1:1-15</reference>. God's Judgments on Syria, Philistia, Tyre, Edom, and Ammon.</title>

<hi type="bold">1. The words of Amos--</hi>that is, Amos' oracular communications. A heading found only in <reference osisRef="Jer.1.1">Jr 1:1</reference>.

<hi type="bold">among the herdmen--</hi>rather, "shepherds"; both owning and tending sheep; from an Arabic root, "to mark with pricks," namely, to select the best among a species of sheep and goats ill-shapen and short-footed (as others explain the name from an Arabic root), but distinguished by their wool [Maurer]. God chooses "the weak things of the world to confound the mighty," and makes a humble shepherd reprove the arrogance of Israel and her king arising from prosperity (compare <reference osisRef="1Sam.17.40">1Sa 17:40</reference>).

<hi type="bold">which he saw--</hi>in supernatural vision (<reference osisRef="Isa.1.1">Is 1:1</reference>).

<hi type="bold">two years before the earthquake--</hi>mentioned in <reference osisRef="Zech.14.5">Zec 14:5</reference>. The earthquake occurred in Uzziah's reign, at the time of his being stricken with leprosy for usurping the priest's functions [Josephus, Antiquities, 9:10.4]. This clause must have been inserted by Ezra and the compilers of the Jewish canon.

INTRODUCTION Amos (meaning in Hebrew "a burden") was (Am 1:1) a shepherd of Tekoa, a small town of Judah, six miles southeast from Beth-lehem, and twelve from Jerusalem, on the borders of the great desert (2Ch 20:20; compare 2Ch 11:6). The region being sandy was more fit for pastoral than for agricultural purposes. Amos therefore owned and tended flocks, and collected sycamore figs; not that the former was a menial office, kings themselves, as Mesha of Moab (2Ki 3:4), exercising it. Amos, however (from Am 7:14, 15), seems to have been of humble rank. Though belonging to Judah, he was commissioned by God to exercise his prophetical function in Israel; as the latter kingdom abounded in impostors, and the prophets of God generally fled to Judah through fear of the kings of Israel, a true prophet from Judah was the more needed in it. His name is not to be confounded with that of Isaiah's father, Amoz. The time of his prophesying was in the reigns of Uzziah king of Judea, and Jeroboam II, son of Joash, king of Israel (Am 1:1), that is, in part of the time in which the two kings were contemporary; probably in Jeroboam's latter years, after that monarch had recovered from Syria "the coast of Israel from the entering of Hamath to the sea of the plain" (2Ki 14:25-27); for Amos foretells that these same coasts, "from the entering in of Hamath unto the river of the wilderness," should be the scene of Israel's being afflicted (Am 6:14); also his references to the state of luxurious security then existing (Am 6:1, 4, 13), and to the speedy termination of it by the Assyrian foe (Am 1:5; 3:12, 15; 5:27; 8:2), point to the latter part of Jeroboam's reign, which terminated in 784 B.C., the twenty-seventh year of Uzziah's reign, which continued down to 759 B.C. He was contemporary with Hosea, only that the latter continued to prophesy in reigns subsequent to Uzziah (Ho 1:1); whereas Amos ceased to prophesy in the reign of that monarch. The scene of his ministry was Beth-el, where the idol calves were set up (Am 7:10-13). There his prophecies roused Amaziah, the idol priest, to accuse him of conspiracy and to try to drive him back to Judah. The first six chapters are without figure; the last three symbolical, but with the explanation subjoined. He first denounces the neighboring peoples, then the Jews, then Israel (from the third chapter to the end), closing with the promise or restoration under Messiah (Am 9:11-15). His style is thought by Jerome to betray his humble origin; but though not sublime, it is regular, perspicuous, and energetic; his images are taken from the scenes in nature with which he was familiar; his rhythms are flowing, his parallelisms exact, and his descriptions minute and graphic. Some peculiar expressions occur: "cleanness of teeth," that is, want of bread (Am 4:6); "the excellency of Jacob" (Am 6:8; 8:7); "the high places of Isaac" (Am 7:9); "the house of Isaac" (Am 7:16); "he that createth the wind" (Am 4:13). Hengstenberg draws an able argument for the genuineness of the Mosaic records from the evidence in Amos, that the existing institutions in Israel as well as Judah (excepting the calves of Jeroboam), were framed according to the Pentateuch rules. Two quotations from Amos occur in the New Testament (compare Ac 7:42, 43, with Am 5:25, 26; and Ac 15:16, 17, with Am 9:11). Philo, Josephus, Melito's catalogue, Jerome, Justin Martyr (Dialogue with Trypho, 22, quoting the fifth and six chapters of Amos as "one of the twelve minor prophets"), and the sixtieth canon of the Laodicean council support the canonicity of the book of Amos. CHAPTER 1 Am 1:1-15. God's Judgments on Syria, Philistia, Tyre, Edom, and Ammon. 1. The words of Amos-- that is, Amos' oracular communications. A heading found only in Jr 1:1. among the herdmen-- rather, "shepherds"; both owning and tending sheep; from an Arabic root, "to mark with pricks," namely, to select the best among a species of sheep and goats ill-shapen and short-footed (as others explain the name from an Arabic root), but distinguished by their wool [Maurer]. God chooses "the weak things of the world to confound the mighty," and makes a humble shepherd reprove the arrogance of Israel and her king arising from prosperity (compare 1Sa 17:40). which he saw-- in supernatural vision (Is 1:1). two years before the earthquake-- mentioned in Zec 14:5. The earthquake occurred in Uzziah's reign, at the time of his being stricken with leprosy for usurping the priest's functions [Josephus, Antiquities, 9:10.4]. This clause must have been inserted by Ezra and the compilers of the Jewish canon.


<hi type="bold">2. will roar--</hi>as a lion (<reference osisRef="Joel.3.16">Joe 3:16</reference>). Whereas Jehovah is there represented roaring in Israel's behalf, here He roars against her (compare <reference osisRef="Ps.18.13">Psa 18:13</reference>; <reference osisRef="Jer.25.30">Jr 25:30</reference>).

<hi type="bold">from Zion ... Jerusalem--</hi>the seat of the theocracy, from which ye have revolted; not from Dan and Beth-el, the seat of your idolatrous worship of the calves.

<hi type="bold">habitations ... mourn--</hi>poetical personification. Their inhabitants shall mourn, imparting a sadness to the very habitations.

<hi type="bold">Carmel--</hi>the mountain promontory north of Israel, in Asher, abounding in rich pastures, olives, and vines. The name is the symbol of fertility. When Carmel itself "withers," how utter the desolation! (<reference osisRef="Song.7.5">So 7:5</reference>; <reference osisRef="Isa.33.9">Is 33:9</reference>; <reference osisRef="Isa.35.2">35:2</reference>; <reference osisRef="Jer.50.19">Jr 50:19</reference>; <reference osisRef="Nah.1.4">Na 1:4</reference>).

2. will roar-- as a lion (Joe 3:16). Whereas Jehovah is there represented roaring in Israel's behalf, here He roars against her (compare Psa 18:13; Jr 25:30). from Zion... Jerusalem-- the seat of the theocracy, from which ye have revolted; not from Dan and Beth-el, the seat of your idolatrous worship of the calves. habitations... mourn-- poetical personification. Their inhabitants shall mourn, imparting a sadness to the very habitations. Carmel-- the mountain promontory north of Israel, in Asher, abounding in rich pastures, olives, and vines. The name is the symbol of fertility. When Carmel itself "withers," how utter the desolation! (So 7:5; Is 33:9; 35:2; Jr 50:19; Na 1:4).


3. Here begins a series of threatenings of vengeance against six other states, followed by one against Judah, and ending with one against Israel, with whom the rest of the prophecy is occupied. The eight predictions are in symmetrical stanzas, each prefaced by "Thus saith the Lord." Beginning with the sin of others, which Israel would be ready enough to recognize, he proceeds to bring home to Israel her own guilt. Israel must not think hereafter, because she sees others visited similarly to herself, that such judgments are matters of chance; nay, they are divinely foreseen and foreordered, and are confirmations of the truth that God will not clear the guilty. If God spares not the nations that know not the truth, how much less Israel that sins wilfully (<reference osisRef="Luke.12.47">Lu 12:47</reference>, <reference osisRef="Luke.12.48">48</reference>; <reference osisRef="Jas.4.17">Jas 4:17</reference>)!

<hi type="bold">for three transgressions ... and for four--</hi>If Damascus had only sinned once or twice, I would have spared them, but since, after having been so often pardoned, they still persevere so continually, I will no longer "turn away" their punishment. The Hebrew is simply, "I will not reverse it," namely, the sentence of punishment which follows; the negative expression implies more than it expresses; that is, "I will most surely execute it"; God's fulfilment of His threats being more awful than human language can express. "Three and four" imply sin multiplied on sin (compare <reference osisRef="Exod.20.5">Ex 20:5</reference>; <reference osisRef="Prov.30.15">Pr 30:15</reference>, <reference osisRef="Prov.18.21">18, 21</reference>; "six and seven," <reference osisRef="Job.5.19">Job 5:19</reference>; "once and twice," <reference osisRef="Job.33.14">Job 33:14</reference>; "twice and thrice," Margin; "oftentimes," English Version, <reference osisRef="Job.33.29">Job 33:29</reference>; "seven and also eight," <reference osisRef="Eccl.11.2">Ec 11:2</reference>). There may be also a reference to seven, the product of three and four added; seven expressing the full completion of the measure of their guilt (<reference osisRef="Lev.26.18">Le 26:18</reference>, <reference osisRef="Lev.21.24">21, 24</reference>; compare <reference osisRef="Matt.23.32">Mt 23:32</reference>).

<hi type="bold">threshed--</hi>the very term used of the Syrian king Hazael's oppression of Israel under Jehu and Jehoahaz (<reference osisRef="2Kgs.10.32">2Ki 10:32</reference>, <reference osisRef="2Kgs.10.33">33</reference>; <reference osisRef="2Kgs.13.7">13:7</reference>). The victims were thrown before the threshing sledges, the teeth of which tore their bodies. So David to Ammon (<reference osisRef="2Sam.12.31">2Sa 12:31</reference>; compare <reference osisRef="Isa.28.27">Is 28:27</reference>).

3. Here begins a series of threatenings of vengeance against six other states, followed by one against Judah, and ending with one against Israel, with whom the rest of the prophecy is occupied. The eight predictions are in symmetrical stanzas, each prefaced by "Thus saith the Lord." Beginning with the sin of others, which Israel would be ready enough to recognize, he proceeds to bring home to Israel her own guilt. Israel must not think hereafter, because she sees others visited similarly to herself, that such judgments are matters of chance; nay, they are divinely foreseen and foreordered, and are confirmations of the truth that God will not clear the guilty. If God spares not the nations that know not the truth, how much less Israel that sins wilfully (Lu 12:47, 48; Jas 4:17)! for three transgressions... and for four-- If Damascus had only sinned once or twice, I would have spared them, but since, after having been so often pardoned, they still persevere so continually, I will no longer "turn away" their punishment. The Hebrew is simply, "I will not reverse it," namely, the sentence of punishment which follows; the negative expression implies more than it expresses; that is, "I will most surely execute it"; God's fulfilment of His threats being more awful than human language can express. "Three and four" imply sin multiplied on sin (compare Ex 20:5; Pr 30:15, 18, 21; "six and seven," Job 5:19; "once and twice," Job 33:14; "twice and thrice," Margin; "oftentimes," English Version, Job 33:29; "seven and also eight," Ec 11:2). There may be also a reference to seven, the product of three and four added; seven expressing the full completion of the measure of their guilt (Le 26:18, 21, 24; compare Mt 23:32). threshed-- the very term used of the Syrian king Hazael's oppression of Israel under Jehu and Jehoahaz (2Ki 10:32, 33; 13:7). The victims were thrown before the threshing sledges, the teeth of which tore their bodies. So David to Ammon (2Sa 12:31; compare Is 28:27).


<hi type="bold">4. Hazael ... Ben-hadad--</hi>A black marble obelisk found in the central palace of Nimroud, and now in the British Museum, is inscribed with the names of Hazael and Ben-hadad of Syria, as well as Jehu of Israel, mentioned as tributaries of "Shalmanubar," king of Assyria. The kind of tribute from Jehu is mentioned: gold, pearls, precious oil, &c. [G. V. Smith]. The Ben-hadad here is the son of Hazael (<reference osisRef="2Kgs.13.3">2Ki 13:3</reference>), not the Ben-hadad supplanted and slain by Hazael (<reference osisRef="2Kgs.8.7">2Ki 8:7</reference>, <reference osisRef="2Kgs.8.15">15</reference>). The phrase, "I will send a fire," that is, the flame of war (<reference osisRef="Ps.78.63">Psa 78:63</reference>), occurs also in <reference osisRef="Amos.1.7">Am 1:7</reference>, <reference osisRef="1Cor.10.12">10, 12</reference>, <reference osisRef="1Cor.10.14">14</reference>, and <reference osisRef="Amos.2.2">Am 2:2</reference>, <reference osisRef="2Cor.2.5">5</reference>; <reference osisRef="Jer.49.27">Jr 49:27</reference>; <reference osisRef="Hos.8.14">Ho 8:14</reference>.

4. Hazael... Ben-hadad-- A black marble obelisk found in the central palace of Nimroud, and now in the British Museum, is inscribed with the names of Hazael and Ben-hadad of Syria, as well as Jehu of Israel, mentioned as tributaries of "Shalmanubar," king of Assyria. The kind of tribute from Jehu is mentioned: gold, pearls, precious oil, &c. [G. V. Smith]. The Ben-hadad here is the son of Hazael (2Ki 13:3), not the Ben-hadad supplanted and slain by Hazael (2Ki 8:7, 15). The phrase, "I will send a fire," that is, the flame of war (Psa 78:63), occurs also in Am 1:7, 10, 12, 14, and Am 2:2, 5; Jr 49:27; Ho 8:14.


<hi type="bold">5. bar of Damascus--</hi>that is, the bar of its gates (compare <reference osisRef="Jer.51.30">Jr 51:30</reference>).

<hi type="bold">the inhabitant--</hi>singular for plural, "inhabitants." Henderson, because of the parallel, "him that holdeth the scepter," translates, "the ruler." But the parallelism is that of one clause complementing the other, "the inhabitant" or subject here answering to "him that holdeth the scepter" or ruler there, both ruler and subject alike being cut off.

<hi type="bold">Aven--</hi>the same as Oon or Un, a delightful valley, four hours' journey from Damascus, towards the desert. Proverbial in the East as a place of delight [Josephus Abassus]. It is here parallel to "Eden," which also means "pleasantness"; situated at Lebanon. As Josephus Abassus is a doubtful authority, perhaps the reference may be rather to the valley between Lebanon and Anti-Lebanon, called El-Bekaa, where are the ruins of the Baal-bek temple of the sun; so the Septuagint renders it On, the same name as the city in Egypt bears, dedicated to the sun-worship (<reference osisRef="Gen.41.45">Ge 41:45</reference>; Heliopolis, "the city of the sun," <reference osisRef="Ezek.30.17">Eze 30:17</reference>, Margin). It is termed by Amos "the valley of Aven," or "vanity," from the worship of idols in it.

<hi type="bold">Kir--</hi>a region subject to Assyria (<reference osisRef="Isa.22.6">Is 22:6</reference>) in Iberia, the same as that called now in Armenian Kur, lying by the river Cyrus which empties itself into the Caspian Sea. Tiglath-pileser fulfilled this prophecy when Ahaz applied for help to him against Rezin king of Syria, and the Assyrian king took Damascus, slew Rezin, and carried away its people captive to Kir.

5. bar of Damascus-- that is, the bar of its gates (compare Jr 51:30). the inhabitant-- singular for plural, "inhabitants." Henderson, because of the parallel, "him that holdeth the scepter," translates, "the ruler." But the parallelism is that of one clause complementing the other, "the inhabitant" or subject here answering to "him that holdeth the scepter" or ruler there, both ruler and subject alike being cut off. Aven-- the same as Oon or Un, a delightful valley, four hours' journey from Damascus, towards the desert. Proverbial in the East as a place of delight [Josephus Abassus]. It is here parallel to "Eden," which also means "pleasantness"; situated at Lebanon. As Josephus Abassus is a doubtful authority, perhaps the reference may be rather to the valley between Lebanon and Anti-Lebanon, called El-Bekaa, where are the ruins of the Baal-bek temple of the sun; so the Septuagint renders it On, the same name as the city in Egypt bears, dedicated to the sun-worship (Ge 41:45; Heliopolis, "the city of the sun," Eze 30:17, Margin). It is termed by Amos "the valley of Aven," or "vanity," from the worship of idols in it. Kir-- a region subject to Assyria (Is 22:6) in Iberia, the same as that called now in Armenian Kur, lying by the river Cyrus which empties itself into the Caspian Sea. Tiglath-pileser fulfilled this prophecy when Ahaz applied for help to him against Rezin king of Syria, and the Assyrian king took Damascus, slew Rezin, and carried away its people captive to Kir.


<hi type="bold">6. Gaza--</hi>the southernmost of the five capitals of the five divisions of Philistia, and the key to Palestine on the south: hence put for the whole Philistine nation. Uzziah commenced the fulfilment of this prophecy (see <reference osisRef="2Chr.26.6">2Ch 26:6</reference>).

<hi type="bold">because they carried away ... the whole captivity--</hi>that is, they left none. Compare with the phrase here, <reference osisRef="Jer.13.19">Jr 13:19</reference>, "Judah ... carried captive all of it ... wholly carried away." Under Jehoram already the Philistines had carried away all the substance of the king of Judah, and his wives and his sons, "so that there was never a son left to him, save Jehoahaz"; and after Amos' time (if the reference includes the future, which to the prophet's eye is as if already done), under Ahaz (<reference osisRef="2Chr.28.18">2Ch 28:18</reference>), they seized on all the cities and villages of the low country and south of Judah.

<hi type="bold">to deliver them up to Edom--</hi>Judah's bitterest foe; as slaves (<reference osisRef="Amos.1.9">Am 1:9</reference>; compare <reference osisRef="Joel.3.1">Joe 3:1</reference>, <reference osisRef="Joel.3.6">3, 6</reference>). Grotius refers it to the fact (<reference osisRef="Isa.16.4">Is 16:4</reference>) that on Sennacherib's invasion of Judah, many fled for refuge to neighboring countries; the Philistines, instead of hospitably sheltering the refugees, sold them, as if captives in war, to their enemies, the Idumeans.

6. Gaza-- the southernmost of the five capitals of the five divisions of Philistia, and the key to Palestine on the south: hence put for the whole Philistine nation. Uzziah commenced the fulfilment of this prophecy (see 2Ch 26:6). because they carried away... the whole captivity-- that is, they left none. Compare with the phrase here, Jr 13:19, "Judah... carried captive all of it... wholly carried away." Under Jehoram already the Philistines had carried away all the substance of the king of Judah, and his wives and his sons, "so that there was never a son left to him, save Jehoahaz"; and after Amos' time (if the reference includes the future, which to the prophet's eye is as if already done), under Ahaz (2Ch 28:18), they seized on all the cities and villages of the low country and south of Judah. to deliver them up to Edom-- Judah's bitterest foe; as slaves (Am 1:9; compare Joe 3:1, 3, 6). Grotius refers it to the fact (Is 16:4) that on Sennacherib's invasion of Judah, many fled for refuge to neighboring countries; the Philistines, instead of hospitably sheltering the refugees, sold them, as if captives in war, to their enemies, the Idumeans.


<hi type="bold">7. fire--</hi>that is, the flame of war (<reference osisRef="Num.21.28">Nu 21:28</reference>; <reference osisRef="Isa.26.11">Is 26:11</reference>). Hezekiah fulfilled the prophecy, smiting the Philistines unto Gaza (<reference osisRef="2Kgs.18.8">2Ki 18:8</reference>). Foretold also by <reference osisRef="Isa.14.29">Is 14:29</reference>, <reference osisRef="Isa.14.31">31</reference>.

7. fire-- that is, the flame of war (Nu 21:28; Is 26:11). Hezekiah fulfilled the prophecy, smiting the Philistines unto Gaza (2Ki 18:8). Foretold also by Is 14:29, 31.


<hi type="bold">8. Ashdod, &c.--</hi>Gath alone is not mentioned of the five chief Philistine cities. It had already been subdued by David; and it, as well as Ashdod, was taken by Uzziah (<reference osisRef="2Chr.26.6">2Ch 26:6</reference>). Gath perhaps had lost its position as one of the five primary cities before Amos uttered this prophecy, whence arose his omission of it. So <reference osisRef="Zeph.2.4">Zep 2:4</reference>, <reference osisRef="2Cor.2.5">5</reference>. Compare <reference osisRef="Jer.47.4">Jr 47:4</reference>; <reference osisRef="Ezek.25.16">Eze 25:16</reference>. Subsequently to the subjugation of the Philistines by Uzziah, and then by Hezekiah, they were reduced by Psammetichus of Egypt, Nebuchadnezzar, the Persians, Alexander, and lastly the Asmoneans.

8. Ashdod, &c.-- Gath alone is not mentioned of the five chief Philistine cities. It had already been subdued by David; and it, as well as Ashdod, was taken by Uzziah (2Ch 26:6). Gath perhaps had lost its position as one of the five primary cities before Amos uttered this prophecy, whence arose his omission of it. So Zep 2:4, 5. Compare Jr 47:4; Eze 25:16. Subsequently to the subjugation of the Philistines by Uzziah, and then by Hezekiah, they were reduced by Psammetichus of Egypt, Nebuchadnezzar, the Persians, Alexander, and lastly the Asmoneans.


<hi type="bold">9. Tyrus ... delivered up the ... captivity to Edom--</hi>the same charge as against the Philistines (<reference osisRef="Amos.1.6">Am 1:6</reference>).

<hi type="bold">remembered not the brotherly covenant--</hi>the league of Hiram of Tyre with David and Solomon, the former supplying cedars for the building of the temple and king's house in return for oil and corn (<reference osisRef="2Sam.5.11">2Sa 5:11</reference>; <reference osisRef="1Kgs.5.2-1Kgs.6.9">1Ki 5:2-6; 9</reference>:11-14, 27; 10-22; <reference osisRef="1Chr.14.1">1Ch 14:1</reference>; <reference osisRef="2Chr.8.18">2Ch 8:18</reference>; <reference osisRef="2Chr.9.10">9:10</reference>).

9. Tyrus... delivered up the... captivity to Edom-- the same charge as against the Philistines (Am 1:6). remembered not the brotherly covenant-- the league of Hiram of Tyre with David and Solomon, the former supplying cedars for the building of the temple and king's house in return for oil and corn (2Sa 5:11; 1Ki 5:2-6; 9:11-14, 27; 10-22; 1Ch 14:1; 2Ch 8:18; 9:10).


<hi type="bold">10. fire--</hi>(Compare <reference osisRef="Amos.1.4">Am 1:4</reference>, <reference osisRef="1Cor.1.7">7</reference>; <reference osisRef="Isa.23.1-Isa.23.18">Is 23:1-18</reference>; Eze 26:1-28:26). Many parts of Tyre were burnt by fiery missiles of the Chaldeans under Nebuchadnezzar. Alexander of Macedon subsequently overthrew it.

10. fire-- (Compare Am 1:4, 7; Is 23:1-18; Eze 26:1-28:26). Many parts of Tyre were burnt by fiery missiles of the Chaldeans under Nebuchadnezzar. Alexander of Macedon subsequently overthrew it.


<hi type="bold">11. Edom ... did pursue his brother--</hi>(<reference osisRef="Isa.34.5">Is 34:5</reference>). The chief aggravation to Edom's violence against Israel was that they both came from the same parents, Isaac and Rebekah (compare <reference osisRef="Gen.25.24-Gen.25.26">Ge 25:24-26</reference>; <reference osisRef="Deut.23.7">De 23:7</reference>, <reference osisRef="Deut.23.8">8</reference>; Ob 10, 12; Mal 1:2).

<hi type="bold">cast off all pity--</hi>literally, "destroy compassions," that is, did suppress all the natural feeling of pity for a brother in distress.

<hi type="bold">his wrath for ever--</hi>As Esau kept up his grudge against Jacob, for having twice supplanted him, namely, as to the birthright and the blessing (<reference osisRef="Gen.27.41">Ge 27:41</reference>), so Esau's posterity against Israel (<reference osisRef="Num.20.14">Nu 20:14</reference>, <reference osisRef="Num.20.21">21</reference>). Edom first showed his spite in not letting Israel pass through his borders when coming from the wilderness, but threatening to "come out against him with the sword"; next, when the Syrians attacked Jerusalem under Ahaz (compare <reference osisRef="2Chr.28.17">2Ch 28:17</reference>, with <reference osisRef="2Kgs.16.5">2Ki 16:5</reference>); next, when Nebuchadnezzar assailed Jerusalem (<reference osisRef="Ps.137.7">Psa 137:7</reference>, <reference osisRef="Ps.137.8">8</reference>). In each case Edom chose the day of Israel's calamity for venting his grudge. This is the point of Edom's guilt dwelt on in Ob 10-13. God punishes the children, not for the sin of their fathers, but for their own filling up the measure of their fathers' guilt, as children generally follow in the steps of, and even exceed, their fathers' guilt (compare <reference osisRef="Exod.20.5">Ex 20:5</reference>).

11. Edom... did pursue his brother-- (Is 34:5). The chief aggravation to Edom's violence against Israel was that they both came from the same parents, Isaac and Rebekah (compare Ge 25:24-26; De 23:7, 8; Ob 10, 12; Mal 1:2). cast off all pity-- literally, "destroy compassions," that is, did suppress all the natural feeling of pity for a brother in distress. his wrath for ever-- As Esau kept up his grudge against Jacob, for having twice supplanted him, namely, as to the birthright and the blessing (Ge 27:41), so Esau's posterity against Israel (Nu 20:14, 21). Edom first showed his spite in not letting Israel pass through his borders when coming from the wilderness, but threatening to "come out against him with the sword"; next, when the Syrians attacked Jerusalem under Ahaz (compare 2Ch 28:17, with 2Ki 16:5); next, when Nebuchadnezzar assailed Jerusalem (Psa 137:7, 8). In each case Edom chose the day of Israel's calamity for venting his grudge. This is the point of Edom's guilt dwelt on in Ob 10-13. God punishes the children, not for the sin of their fathers, but for their own filling up the measure of their fathers' guilt, as children generally follow in the steps of, and even exceed, their fathers' guilt (compare Ex 20:5).


<hi type="bold">12. Teman--</hi>a city of Edom, called from a grandson of Esau (<reference osisRef="Gen.36.11">Ge 36:11</reference>, <reference osisRef="Gen.36.15">15</reference>; Ob 8, 9); situated five miles from Petra; south of the present Wady Musa. Its people were famed for wisdom (<reference osisRef="Jer.49.7">Jr 49:7</reference>).

<hi type="bold">Bozrah--</hi>a city of Edom (<reference osisRef="Isa.63.1">Is 63:1</reference>). Selah or Petra is not mentioned, as it had been overthrown by Amaziah (<reference osisRef="2Kgs.14.7">2Ki 14:7</reference>).

12. Teman-- a city of Edom, called from a grandson of Esau (Ge 36:11, 15; Ob 8, 9); situated five miles from Petra; south of the present Wady Musa. Its people were famed for wisdom (Jr 49:7). Bozrah-- a city of Edom (Is 63:1). Selah or Petra is not mentioned, as it had been overthrown by Amaziah (2Ki 14:7).


<hi type="bold">13. Ammon--</hi>The Ammonites under Nahash attacked Jabesh-gilead and refused to accept the offer of the latter to save them, unless the Jabesh-gileadites would put out all their right eyes (<reference osisRef="1Sam.11.1">1Sa 11:1</reference>, &c.). Saul rescued Jabesh-gilead. The Ammonites joined the Chaldeans in their invasion of Judea for the sake of plunder.

<hi type="bold">ripped up ... women with-child--</hi>as Hazael of Syria also did (<reference osisRef="2Kgs.8.12">2Ki 8:12</reference>; compare <reference osisRef="Hos.13.16">Ho 13:16</reference>). Ammon's object in this cruel act was to leave Israel without "heir," so as to seize on Israel's inheritance (<reference osisRef="Jer.49.1">Jr 49:1</reference>).

13. Ammon-- The Ammonites under Nahash attacked Jabesh-gilead and refused to accept the offer of the latter to save them, unless the Jabesh-gileadites would put out all their right eyes (1Sa 11:1, &c.). Saul rescued Jabesh-gilead. The Ammonites joined the Chaldeans in their invasion of Judea for the sake of plunder. ripped up... women with-child-- as Hazael of Syria also did (2Ki 8:12; compare Ho 13:16). Ammon's object in this cruel act was to leave Israel without "heir," so as to seize on Israel's inheritance (Jr 49:1).


<hi type="bold">14. Rabbah--</hi>the capital of Ammon: meaning "the Great." Distinct from Rabbah of Moab. Called Philadelphia, afterwards, from Ptolemy Philadelphus.

<hi type="bold">tempest--</hi>that is, with an onset swift, sudden, and resistless as a hurricane.

<hi type="bold">day of the whirlwind--</hi>parallel to "the day of battle"; therefore meaning "the day of the foe's tumultuous assault."

14. Rabbah-- the capital of Ammon: meaning "the Great." Distinct from Rabbah of Moab. Called Philadelphia, afterwards, from Ptolemy Philadelphus. tempest-- that is, with an onset swift, sudden, and resistless as a hurricane. day of the whirlwind-- parallel to "the day of battle"; therefore meaning "the day of the foe's tumultuous assault."


<hi type="bold">15. their king ... princes--</hi>or else, "their Molech (the idol of Ammon) and his priests" [Grotius and Septuagint]. <reference osisRef="Isa.43.28">Is 43:28</reference> so uses "princes" for "priests." So <reference osisRef="Amos.5.26">Am 5:26</reference>, "your Molech"; and <reference osisRef="Jer.49.3">Jr 49:3</reference>, Margin. English Version, however, is perhaps preferable both here and in <reference osisRef="Jer.49.3">Jr 49:3</reference>; see on <reference osisRef="Jer.49.3">Jr 49:3</reference>. <chapter eID="Amos.1"/>

15. their king... princes-- or else, "their Molech (the idol of Ammon) and his priests" [Grotius and Septuagint]. Is 43:28 so uses "princes" for "priests." So Am 5:26, "your Molech"; and Jr 49:3, Margin. English Version, however, is perhaps preferable both here and in Jr 49:3; see on Jr 49:3.


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Amos.2.1-Amos.2.16">Am 2:1-16</reference>. Charges against Moab, Judah, and Lastly Israel, the Chief Subject of Amos' Prophecies.</title>

<hi type="bold">1. burned ... bones of ... king of Edom into lime--</hi>When Jehoram of Israel, Jehoshaphat of Judah, and the king of Edom, combined against Mesha king of Moab, the latter failing in battle to break through to the king of Edom, took the oldest son of the latter and offered him as a burnt offering on the wall (<reference osisRef="2Kgs.3.27">2Ki 3:27</reference>) [Michaelis]. Thus, "king of Edom" is taken as the heir to the throne of Edom. But "his son" is rather the king of Moab's own son, whom the father offered to Molech [Josephus, Antiquities, 9.3]. Thus the reference here in Amos is not to that fact, but to the revenge which probably the king of Moab took on the king of Edom, when the forces of Israel and Judah had retired after their successful campaign against Moab, leaving Edom without allies. The Hebrew tradition is that Moab in revenge tore from their grave and burned the bones of the king of Edom, the ally of Jehoram and Jehoshaphat, who was already buried. Probably the "burning of the bones" means, "he burned the king of Edom alive, reducing his very bones to lime" [Maurer].

CHAPTER 2 Am 2:1-16. Charges against Moab, Judah, and Lastly Israel, the Chief Subject of Amos' Prophecies. 1. burned... bones of... king of Edom into lime-- When Jehoram of Israel, Jehoshaphat of Judah, and the king of Edom, combined against Mesha king of Moab, the latter failing in battle to break through to the king of Edom, took the oldest son of the latter and offered him as a burnt offering on the wall (2Ki 3:27) [Michaelis]. Thus, "king of Edom" is taken as the heir to the throne of Edom. But "his son" is rather the king of Moab's own son, whom the father offered to Molech [Josephus, Antiquities, 9.3]. Thus the reference here in Amos is not to that fact, but to the revenge which probably the king of Moab took on the king of Edom, when the forces of Israel and Judah had retired after their successful campaign against Moab, leaving Edom without allies. The Hebrew tradition is that Moab in revenge tore from their grave and burned the bones of the king of Edom, the ally of Jehoram and Jehoshaphat, who was already buried. Probably the "burning of the bones" means, "he burned the king of Edom alive, reducing his very bones to lime" [Maurer].


<hi type="bold">2. Kirioth--</hi>the chief city of Moab, called also Kir-Moab (<reference osisRef="Isa.15.1">Is 15:1</reference>). The form is plural here, as including both the acropolis and town itself (see <reference osisRef="Jer.48.24">Jr 48:24</reference>, <reference osisRef="Jer.48.41">41</reference>, Margin).

<hi type="bold">die with tumult--</hi>that is, amid the tumult of battle (<reference osisRef="Hos.10.14">Ho 10:14</reference>).

2. Kirioth-- the chief city of Moab, called also Kir-Moab (Is 15:1). The form is plural here, as including both the acropolis and town itself (see Jr 48:24, 41, Margin). die with tumult-- that is, amid the tumult of battle (Ho 10:14).


<hi type="bold">3. the judge--</hi>the chief magistrate, the supreme source of justice. "King" not being used, it seems likely a change of government had before this time substituted for kings, supreme judges.

3. the judge-- the chief magistrate, the supreme source of justice. "King" not being used, it seems likely a change of government had before this time substituted for kings, supreme judges.


4. From foreign kingdoms he passes to Judah and Israel, lest it should be said, he was strenuous in denouncing sins abroad, but connived at those of his own nation. Judah's guilt differs from that of all the others, in that it was directly against God, not merely against man. Also because Judah's sin was wilful and wittingly against light and knowledge.

<hi type="bold">law--</hi>the Mosaic code in general.

<hi type="bold">commandments--</hi>or statutes, the ceremonies and civil laws.

<hi type="bold">their lies--</hi>their lying idols (<reference osisRef="Ps.40.4">Psa 40:4</reference>; <reference osisRef="Jer.16.19">Jr 16:19</reference>), from which they drew false hopes. The order is to be observed. The Jews first cast off the divine law, then fall into lying errors; God thus visiting them with a righteous retribution (<reference osisRef="Rom.1.25">Ro 1:25</reference>, 26, 28; <reference osisRef="2Thess.2.11">2Th 2:11</reference>, <reference osisRef="2Cor.2.12">12</reference>). The pretext of a good intention is hereby refuted: the "lies" that mislead them are "their (own) lies" [Calvin].

<hi type="bold">after ... which their fathers ... walked--</hi>We are not to follow the fathers in error, but must follow the word of God alone. It was an aggravation of the Jews' sin that it was not confined to preceding generations; the sins of the sons rivalled those of their fathers (<reference osisRef="Matt.23.32">Mt 23:32</reference>; <reference osisRef="Acts.7.51">Ac 7:51</reference>) [Calvin].

4. From foreign kingdoms he passes to Judah and Israel, lest it should be said, he was strenuous in denouncing sins abroad, but connived at those of his own nation. Judah's guilt differs from that of all the others, in that it was directly against God, not merely against man. Also because Judah's sin was wilful and wittingly against light and knowledge. law-- the Mosaic code in general. commandments-- or statutes, the ceremonies and civil laws. their lies-- their lying idols (Psa 40:4; Jr 16:19), from which they drew false hopes. The order is to be observed. The Jews first cast off the divine law, then fall into lying errors; God thus visiting them with a righteous retribution (Ro 1:25, 26, 28; 2Th 2:11, 12). The pretext of a good intention is hereby refuted: the "lies" that mislead them are "their (own) lies" [Calvin]. after... which their fathers... walked-- We are not to follow the fathers in error, but must follow the word of God alone. It was an aggravation of the Jews' sin that it was not confined to preceding generations; the sins of the sons rivalled those of their fathers (Mt 23:32; Ac 7:51) [Calvin].


<hi type="bold">5. a fire--</hi>Nebuchadnezzar.

5. a fire-- Nebuchadnezzar.


<hi type="bold">6. Israel--</hi>the ten tribes, the main subject of Amos' prophecies.

<hi type="bold">sold the righteous--</hi>Israel's judges for a bribe are induced to condemn in judgment him who has a righteous cause; in violation of <reference osisRef="Deut.16.19">De 16:19</reference>.

<hi type="bold">the poor for a pair of shoes--</hi>literally, "sandals" of wood, secured on the foot by leather straps; less valuable than shoes. Compare the same phrase, for "the most paltry bribe," <reference osisRef="Amos.8.6">Am 8:6</reference>; <reference osisRef="Ezek.13.19">Eze 13:19</reference>; <reference osisRef="Joel.3.3">Joe 3:3</reference>. They were not driven by poverty to such a sin; beginning with suffering themselves to be tempted by a large bribe, they at last are so reckless of all shame as to prostitute justice for the merest trifle. Amos convicts them of injustice, incestuous unchastity, and oppression first, as these were so notorious that they could not deny them, before he proceeds to reprove their contempt of God, which they would have denied on the ground that they worshipped God in the form of the calves.

6. Israel-- the ten tribes, the main subject of Amos' prophecies. sold the righteous-- Israel's judges for a bribe are induced to condemn in judgment him who has a righteous cause; in violation of De 16:19. the poor for a pair of shoes-- literally, "sandals" of wood, secured on the foot by leather straps; less valuable than shoes. Compare the same phrase, for "the most paltry bribe," Am 8:6; Eze 13:19; Joe 3:3. They were not driven by poverty to such a sin; beginning with suffering themselves to be tempted by a large bribe, they at last are so reckless of all shame as to prostitute justice for the merest trifle. Amos convicts them of injustice, incestuous unchastity, and oppression first, as these were so notorious that they could not deny them, before he proceeds to reprove their contempt of God, which they would have denied on the ground that they worshipped God in the form of the calves.


<hi type="bold">7. pant after ... dust of ... earth on ... head of ... poor--</hi>that is, eagerly thirst for this object, by their oppression to prostrate the poor so as to cast the dust on their heads in mourning on the earth (compare <reference osisRef="2Sam.1.2">2Sa 1:2</reference>; <reference osisRef="Job.2.12">Job 2:12</reference>; <reference osisRef="Ezek.27.30">Eze 27:30</reference>).

<hi type="bold">turn aside ... way of ... meek--</hi>pervert their cause (<reference osisRef="Amos.5.12">Am 5:12</reference>; <reference osisRef="Job.24.4">Job 24:4</reference> [Grotius]; <reference osisRef="Isa.10.2">Is 10:2</reference>).

<hi type="bold">a man and his father--</hi>a crime "not so much as named among the Gentiles" (<reference osisRef="1Cor.5.1">1Co 5:1</reference>). When God's people sin in the face of light, they often fall lower than even those who know not God.

<hi type="bold">go in unto the same maid--</hi>from <reference osisRef="Amos.2.8">Am 2:8</reference> it seems likely "the damsel" meant is one of the prostitutes attached to the idol Astarte's temple: prostitution being part of her filthy worship.

<hi type="bold">to profane my ... name--</hi>Israel in such abominations, as it were, designedly seeks to insult God.

7. pant after... dust of... earth on... head of... poor-- that is, eagerly thirst for this object, by their oppression to prostrate the poor so as to cast the dust on their heads in mourning on the earth (compare 2Sa 1:2; Job 2:12; Eze 27:30). turn aside... way of... meek-- pervert their cause (Am 5:12; Job 24:4 [Grotius]; Is 10:2). a man and his father-- a crime "not so much as named among the Gentiles" (1Co 5:1). When God's people sin in the face of light, they often fall lower than even those who know not God. go in unto the same maid-- from Am 2:8 it seems likely "the damsel" meant is one of the prostitutes attached to the idol Astarte's temple: prostitution being part of her filthy worship. to profane my... name-- Israel in such abominations, as it were, designedly seeks to insult God.


<hi type="bold">8. lay themselves ... upon clothes laid to pledge--</hi>the outer garment, which <reference osisRef="Exod.22.25-Exod.22.27">Ex 22:25-27</reference> ordered to be restored to the poor man before sunset, as being his only covering. It aggravated the crime that they lay on these clothes in an idol temple.

<hi type="bold">by every altar--</hi>They partook in a recumbent posture of their idolatrous feasts; the ancients being in the habit of reclining at full length in eating, the upper part of the body resting on the left elbow, not sitting as we do.

<hi type="bold">drink ... wine of the condemned--</hi>that is, wine bought with the money of those whom they unjustly fined.

8. lay themselves... upon clothes laid to pledge-- the outer garment, which Ex 22:25-27 ordered to be restored to the poor man before sunset, as being his only covering. It aggravated the crime that they lay on these clothes in an idol temple. by every altar-- They partook in a recumbent posture of their idolatrous feasts; the ancients being in the habit of reclining at full length in eating, the upper part of the body resting on the left elbow, not sitting as we do. drink... wine of the condemned-- that is, wine bought with the money of those whom they unjustly fined.


<hi type="bold">9. Yet--</hi>My former benefits to you heighten your ingratitude.

<hi type="bold">the Amorite--</hi>the most powerful of all the Canaanite nations, and therefore put for them all (<reference osisRef="Gen.15.16">Ge 15:16</reference>; <reference osisRef="Gen.48.22">48:22</reference>; <reference osisRef="Deut.1.20">De 1:20</reference>; <reference osisRef="Josh.7.7">Jos 7:7</reference>).

<hi type="bold">height ... like ... cedars--</hi>(<reference osisRef="Num.13.32">Nu 13:32</reference>, <reference osisRef="Num.13.33">33</reference>).

<hi type="bold">destroyed his fruit ... above ... roots ... beneath--</hi>that is, destroyed him utterly (<reference osisRef="Job.18.16">Job 18:16</reference>; <reference osisRef="Ezek.17.9">Eze 17:9</reference>; Mal 4:1).

9. Yet-- My former benefits to you heighten your ingratitude. the Amorite-- the most powerful of all the Canaanite nations, and therefore put for them all (Ge 15:16; 48:22; De 1:20; Jos 7:7). height... like... cedars-- (Nu 13:32, 33). destroyed his fruit... above... roots... beneath-- that is, destroyed him utterly (Job 18:16; Eze 17:9; Mal 4:1).


<hi type="bold">10. brought you up from ... Egypt--</hi>"brought up" is the phrase, as Egypt was low and flat, and Canaan hilly.

<hi type="bold">to possess the land of the Amorite--</hi>The Amorites strictly occupied both sides of the Jordan and the mountains afterward possessed by Judah; but they here, as in <reference osisRef="Amos.2.9">Am 2:9</reference>, stand for all the Canaanites. God kept Israel forty years in the wilderness, which tended to discipline them in His statutes, so as to be the better fitted for entering on the possession of Canaan.

10. brought you up from... Egypt-- "brought up" is the phrase, as Egypt was low and flat, and Canaan hilly. to possess the land of the Amorite-- The Amorites strictly occupied both sides of the Jordan and the mountains afterward possessed by Judah; but they here, as in Am 2:9, stand for all the Canaanites. God kept Israel forty years in the wilderness, which tended to discipline them in His statutes, so as to be the better fitted for entering on the possession of Canaan.


11. Additional obligations under which Israel lay to God; the prophets and Nazarites, appointed by Him, to furnish religious instruction and examples of holy self-restraint.

<hi type="bold">of your young men--</hi>It was a specimen of Israel's highly favored state, that, of the class most addicted to pleasures, God chose those who by a solemn vow bound themselves to abstinence from all produce of the vine, and from all ceremonial and moral defilement. The Nazarite was not to shave (<reference osisRef="Num.6.2">Nu 6:2</reference>, &c.). God left nothing undone to secure the purity of their worship and their faithfulness to it (<reference osisRef="Lam.4.7">La 4:7</reference>). The same comes from a Hebrew root, nazar, "to set apart." Samson, Samuel, and John the Baptist were Nazarites.

<hi type="bold">Is it not even thus--</hi>Will any of you dare to deny it is so?

11. Additional obligations under which Israel lay to God; the prophets and Nazarites, appointed by Him, to furnish religious instruction and examples of holy self-restraint. of your young men-- It was a specimen of Israel's highly favored state, that, of the class most addicted to pleasures, God chose those who by a solemn vow bound themselves to abstinence from all produce of the vine, and from all ceremonial and moral defilement. The Nazarite was not to shave (Nu 6:2, &c.). God left nothing undone to secure the purity of their worship and their faithfulness to it (La 4:7). The same comes from a Hebrew root, nazar, "to set apart." Samson, Samuel, and John the Baptist were Nazarites. Is it not even thus-- Will any of you dare to deny it is so?


12. Ye so despised these My favors, as to tempt the Nazarite to break his vow; and forbade the prophets prophesying (<reference osisRef="Isa.30.10">Is 30:10</reference>). So Amaziah forbade Amos (<reference osisRef="Amos.7.12">Am 7:12</reference>, 13, 14).

12. Ye so despised these My favors, as to tempt the Nazarite to break his vow; and forbade the prophets prophesying (Is 30:10). So Amaziah forbade Amos (Am 7:12, 13, 14).


<hi type="bold">13. I am pressed under you--</hi>so Calvin (Compare <reference osisRef="Isa.1.14">Is 1:14</reference>). The Margin translates actively, "I will depress your place," that is, "I will make it narrow," a metaphor for afflicting a people; the opposite of enlarging, that is, relieving (<reference osisRef="Ps.4.1">Psa 4:1</reference>; <reference osisRef="Prov.4.12">Pr 4:12</reference>). Maurer translates, "I will press you down" (not as Margin, "your place"; so the Hebrew, <reference osisRef="Job.40.12">Job 40:12</reference>; or <reference osisRef="Amos.2.7">Am 2:7</reference> in Hebrew text). Amos, as a shepherd, appropriately draws his similes from rustic scenes.

13. I am pressed under you-- so Calvin (Compare Is 1:14). The Margin translates actively, "I will depress your place," that is, "I will make it narrow," a metaphor for afflicting a people; the opposite of enlarging, that is, relieving (Psa 4:1; Pr 4:12). Maurer translates, "I will press you down" (not as Margin, "your place"; so the Hebrew, Job 40:12; or Am 2:7 in Hebrew text). Amos, as a shepherd, appropriately draws his similes from rustic scenes.


<hi type="bold">14. flight shall perish from ... swift--</hi>Even the swift shall not be able to escape.

<hi type="bold">strong shall not strengthen his force--</hi>that is, shall not be able to use his strength.

<hi type="bold">himself--</hi>literally, "his life."

14. flight shall perish from... swift-- Even the swift shall not be able to escape. strong shall not strengthen his force-- that is, shall not be able to use his strength. himself-- literally, "his life."


<hi type="bold">16. flee ... naked--</hi>If any escape, it must be with the loss of accoutrements, and all that would impede rapid flight. They must be content with saving their life alone. <chapter eID="Amos.2"/>

16. flee... naked-- If any escape, it must be with the loss of accoutrements, and all that would impede rapid flight. They must be content with saving their life alone.


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Amos.3.1-Amos.3.15">Am 3:1-15</reference>. God's Extraordinary Love, Being Repaid by Israel with Ingratitude, of Necessity Calls for Judgments, Which the Prophets Announce, Not at Random, but by God's Commission, Which They Cannot but Fulfil. The Oppression Prevalent in Israel Will Bring Down Ruin on All Save a Small Remnant.</title>

<hi type="bold">1. children of Israel--</hi>not merely the ten tribes, but "the whole family brought up from Egypt"; all the descendants of Jacob, including Judah and Benjamin. Compare <reference osisRef="Jer.8.3">Jr 8:3</reference>, and <reference osisRef="Mic.2.3">Mi 2:3</reference>, on "family" for the nation. However, as the prophecy following refers to the ten tribes, they must be chiefly, if not solely, meant: they were the majority of the nation; and so Amos concedes what they so often boasted, that they were the elect people of God [Calvin], but implies that this only heightens their sins.

CHAPTER 3 Am 3:1-15. God's Extraordinary Love, Being Repaid by Israel with Ingratitude, of Necessity Calls for Judgments, Which the Prophets Announce, Not at Random, but by God's Commission, Which They Cannot but Fulfil. The Oppression Prevalent in Israel Will Bring Down Ruin on All Save a Small Remnant. 1. children of Israel-- not merely the ten tribes, but "the whole family brought up from Egypt"; all the descendants of Jacob, including Judah and Benjamin. Compare Jr 8:3, and Mi 2:3, on "family" for the nation. However, as the prophecy following refers to the ten tribes, they must be chiefly, if not solely, meant: they were the majority of the nation; and so Amos concedes what they so often boasted, that they were the elect people of God [Calvin], but implies that this only heightens their sins.


<hi type="bold">2. You only have I known--</hi>that is, acknowledged as My people, and treated with peculiar favor (<reference osisRef="Exod.19.5">Ex 19:5</reference>; <reference osisRef="Deut.4.20">De 4:20</reference>). Compare the use of "know," <reference osisRef="Ps.1.6">Psa 1:6</reference>; 144:3; <reference osisRef="John.10.14">Joh 10:14</reference>; <reference osisRef="2Tim.2.19">2Ti 2:19</reference>.

<hi type="bold">therefore I will punish--</hi>the greater the privileges, the heavier the punishment for the abuse of them; for to the other offenses there is added, in this case, ingratitude. When God's people do not glorify Him, He glorifies Himself by punishing them.

2. You only have I known-- that is, acknowledged as My people, and treated with peculiar favor (Ex 19:5; De 4:20). Compare the use of "know," Psa 1:6; 144:3; Joh 10:14; 2Ti 2:19. therefore I will punish-- the greater the privileges, the heavier the punishment for the abuse of them; for to the other offenses there is added, in this case, ingratitude. When God's people do not glorify Him, He glorifies Himself by punishing them.


3-6. Here follow several questions of a parable-like kind, to awaken conviction in the people.

<hi type="bold">Can two walk together, except they be agreed?--</hi>Can God's prophets be so unanimous in prophesying against you, if God's Spirit were not joined with them, or if their prophecies were false? The Israelites were "at ease," not believing that God was with the prophets in their denunciations of coming ruin to the nation (<reference osisRef="Amos.6.1">Am 6:1</reference>, <reference osisRef="Amos.6.3">3</reference>; compare <reference osisRef="1Kgs.22.18">1Ki 22:18</reference>, 24, 27; <reference osisRef="Jer.43.2">Jr 43:2</reference>). This accords with <reference osisRef="Amos.3.7">Am 3:7</reference>, <reference osisRef="Amos.3.8">8</reference>. So "I will be with thy mouth" (<reference osisRef="Exod.4.12">Ex 4:12</reference>; <reference osisRef="Jer.1.8">Jr 1:8</reference>; <reference osisRef="Matt.10.20">Mt 10:20</reference>). If the prophets and God were not agreed, the former could not predict the future as they do. In <reference osisRef="Amos.2.12">Am 2:12</reference> He had said, the Israelites forbade the prophets prophesying; therefore, in <reference osisRef="Amos.3.3">Am 3:3</reference>, <reference osisRef="Amos.3.8">8</reference>, He asserts the agreement between the prophets and God who spake by them against Israel [Rosenmuller]. Rather, "I once walked with you" (<reference osisRef="Lev.26.12">Le 26:12</reference>) as a Father and Husband (<reference osisRef="Isa.54.5">Is 54:5</reference>; <reference osisRef="Jer.3.14">Jr 3:14</reference>); but now your way and Mine are utterly diverse; there can therefore be no fellowship between us such as there was (<reference osisRef="Amos.3.2">Am 3:2</reference>); I will walk with you only to "punish you"; as a "lion" walks with his "prey" (<reference osisRef="Amos.3.4">Am 3:4</reference>), as a bird-catcher with a bird [Tarnovius]. The prophets, and all servants of God, can have no fellowship with the ungodly (<reference osisRef="Ps.119.63">Psa 119:63</reference>; <reference osisRef="2Cor.6.16">2Co 6:16</reference>, <reference osisRef="2Cor.6.17">17</reference>; <reference osisRef="Eph.5.11">Ep 5:11</reference>; <reference osisRef="Jas.4.4">Jas 4:4</reference>).

3-6. Here follow several questions of a parable-like kind, to awaken conviction in the people. Can two walk together, except they be agreed?-- Can God's prophets be so unanimous in prophesying against you, if God's Spirit were not joined with them, or if their prophecies were false? The Israelites were "at ease," not believing that God was with the prophets in their denunciations of coming ruin to the nation (Am 6:1, 3; compare 1Ki 22:18, 24, 27; Jr 43:2). This accords with Am 3:7, 8. So "I will be with thy mouth" (Ex 4:12; Jr 1:8; Mt 10:20). If the prophets and God were not agreed, the former could not predict the future as they do. In Am 2:12 He had said, the Israelites forbade the prophets prophesying; therefore, in Am 3:3, 8, He asserts the agreement between the prophets and God who spake by them against Israel [Rosenmuller]. Rather, "I once walked with you" (Le 26:12) as a Father and Husband (Is 54:5; Jr 3:14); but now your way and Mine are utterly diverse; there can therefore be no fellowship between us such as there was (Am 3:2); I will walk with you only to "punish you"; as a "lion" walks with his "prey" (Am 3:4), as a bird-catcher with a bird [Tarnovius]. The prophets, and all servants of God, can have no fellowship with the ungodly (Psa 119:63; 2Co 6:16, 17; Ep 5:11; Jas 4:4).


<hi type="bold">7. his secret--</hi>namely, His purpose hidden from all, until it is revealed to His prophets (compare <reference osisRef="Gen.18.17">Ge 18:17</reference>). In a wider sense, God's will is revealed to all who love God, which it is not to the world (<reference osisRef="Ps.25.14">Psa 25:14</reference>; <reference osisRef="John.15.15">Joh 15:15</reference>; <reference osisRef="John.17.25">17:25</reference>, <reference osisRef="John.17.26">26</reference>).

<hi type="bold">unto his servants--</hi>who being servants cannot but obey their Lord in setting forth His purpose (namely, that of judgment against Israel) (<reference osisRef="Jer.20.9">Jr 20:9</reference>; <reference osisRef="Ezek.9.11">Eze 9:11</reference>). Therefore the fault which the ungodly find with them is groundless (<reference osisRef="1Kgs.18.17">1Ki 18:17</reference>). It aggravates Israel's sin, that God is not about to inflict judgment, without having fully warned the people, if haply they might repent.

7. his secret-- namely, His purpose hidden from all, until it is revealed to His prophets (compare Ge 18:17). In a wider sense, God's will is revealed to all who love God, which it is not to the world (Psa 25:14; Joh 15:15; 17:25, 26). unto his servants-- who being servants cannot but obey their Lord in setting forth His purpose (namely, that of judgment against Israel) (Jr 20:9; Eze 9:11). Therefore the fault which the ungodly find with them is groundless (1Ki 18:17). It aggravates Israel's sin, that God is not about to inflict judgment, without having fully warned the people, if haply they might repent.


8. As when "the lion roars" (compare <reference osisRef="Amos.1.2">Am 1:2</reference>; <reference osisRef="Amos.3.4">Am 3:4</reference>), none can help but "fear," so when Jehovah communicates His awful message, the prophet cannot but prophesy. Find not fault with me for prophesying; I must obey God. In a wider sense true of all believers (<reference osisRef="Acts.4.20">Ac 4:20</reference>; <reference osisRef="Acts.5.29">5:29</reference>).

8. As when "the lion roars" (compare Am 1:2; Am 3:4), none can help but "fear," so when Jehovah communicates His awful message, the prophet cannot but prophesy. Find not fault with me for prophesying; I must obey God. In a wider sense true of all believers (Ac 4:20; 5:29).


<hi type="bold">9. Publish in ... palaces--</hi>as being places of greatest resort (compare <reference osisRef="Matt.10.27">Mt 10:27</reference>); and also as it is the sin of princes that he arraigns, he calls on princes (the occupants of the "palaces") to be the witnesses.

<hi type="bold">Ashdod--</hi>put for all Philistia. Convene the Philistine and the Egyptian magnates, from whom I have on various occasions rescued Israel. (The opposite formula to "Tell it not in Gath," namely, lest the heathen should glory over Israel). Even these idolaters, in looking on your enormities, will condemn you; how much more will the holy God?

<hi type="bold">upon the mountains of Samaria--</hi>on the hills surrounding and commanding the view of Samaria, the metropolis of the ten tribes, which was on a lower hill (<reference osisRef="Amos.4.1">Am 4:1</reference>; <reference osisRef="1Kgs.16.24">1Ki 16:24</reference>). The mountains are to be the tribunal on which the Philistines and Egyptians are to sit aloft to have a view of your crimes, so as to testify to the justice of your punishment (<reference osisRef="Amos.3.13">Am 3:13</reference>).

<hi type="bold">tumults--</hi>caused by the violence of the princes of Israel in "oppressions" of the poor (<reference osisRef="Job.35.9">Job 35:9</reference>; <reference osisRef="Eccl.4.1">Ec 4:1</reference>).

9. Publish in... palaces-- as being places of greatest resort (compare Mt 10:27); and also as it is the sin of princes that he arraigns, he calls on princes (the occupants of the "palaces") to be the witnesses. Ashdod-- put for all Philistia. Convene the Philistine and the Egyptian magnates, from whom I have on various occasions rescued Israel. (The opposite formula to "Tell it not in Gath," namely, lest the heathen should glory over Israel). Even these idolaters, in looking on your enormities, will condemn you; how much more will the holy God? upon the mountains of Samaria-- on the hills surrounding and commanding the view of Samaria, the metropolis of the ten tribes, which was on a lower hill (Am 4:1; 1Ki 16:24). The mountains are to be the tribunal on which the Philistines and Egyptians are to sit aloft to have a view of your crimes, so as to testify to the justice of your punishment (Am 3:13). tumults-- caused by the violence of the princes of Israel in "oppressions" of the poor (Job 35:9; Ec 4:1).


<hi type="bold">10. know not to do--</hi>Their moral corruption blinds their power of discernment so that they cannot do right (<reference osisRef="Jer.4.22">Jr 4:22</reference>). Not simple intellectual ignorance; the defect lay in the heart and will.

<hi type="bold">store up violence and robbery--</hi>that is, treasures obtained by "violence and robbery" (<reference osisRef="Prov.10.2">Pr 10:2</reference>).

10. know not to do-- Their moral corruption blinds their power of discernment so that they cannot do right (Jr 4:22). Not simple intellectual ignorance; the defect lay in the heart and will. store up violence and robbery-- that is, treasures obtained by "violence and robbery" (Pr 10:2).


11. Translate, "An adversary (the abruptness produces a startling effect)! and that too, from every side of the land." So in the fulfilment, <reference osisRef="2Kgs.17.5">2Ki 17:5</reference>: "The king of Assyria (Shalmaneser) came up throughout all the land, and went up to Samaria, and besieged it three years."

<hi type="bold">bring down thy strength from thee--</hi>that is, bring thee down from thy strength (the strength on which thou didst boast thyself): all thy resources (<reference osisRef="Prov.10.15">Pr 10:15</reference>).

<hi type="bold">palaces shall be spoiled--</hi>a just retribution in kind (<reference osisRef="Amos.3.10">Am 3:10</reference>). The palaces in which spoils of robbery were stored up, "shall be spoiled."

11. Translate, "An adversary (the abruptness produces a startling effect)! and that too, from every side of the land." So in the fulfilment, 2Ki 17:5: "The king of Assyria (Shalmaneser) came up throughout all the land, and went up to Samaria, and besieged it three years." bring down thy strength from thee-- that is, bring thee down from thy strength (the strength on which thou didst boast thyself): all thy resources (Pr 10:15). palaces shall be spoiled-- a just retribution in kind (Am 3:10). The palaces in which spoils of robbery were stored up, "shall be spoiled."


<hi type="bold">12. shepherd--</hi>a pastoral image, appropriately used by Amos, a shepherd himself.

<hi type="bold">piece of ... ear--</hi>brought by the shepherd to the owner of the sheep, so as not to have to pay for the loss (<reference osisRef="Gen.31.39">Ge 31:39</reference>; <reference osisRef="Exod.22.13">Ex 22:13</reference>). So if aught of Israel escapes, it shall be a miracle of God's goodness. It shall be but a scanty remnant. There is a kind of goat in the East the ears of which are a foot long, and proportionally broad. Perhaps the reference is to this. Compare on the image <reference osisRef="1Sam.17.34">1Sa 17:34</reference>, <reference osisRef="1Sam.17.35">35</reference>; <reference osisRef="2Tim.4.17">2Ti 4:17</reference>.

<hi type="bold">that dwell in Samaria in the corner of a bed--</hi>that is, that live luxuriously in Samaria (compare <reference osisRef="Amos.6.1">Am 6:1</reference>, <reference osisRef="Amos.6.4">4</reference>). "A bed" means here the Oriental divan, a raised part of the room covered with cushions.

<hi type="bold">in Damascus in a couch--</hi>Jeroboam II had lately restored Damascus to Israel (<reference osisRef="2Kgs.14.25">2Ki 14:25</reference>, <reference osisRef="2Kgs.14.28">28</reference>). So the Israelites are represented as not merely in "the corner of a bed," as in Samaria, but "in a (whole) couch," at Damascus, living in luxurious ease. Of these, now so luxurious, soon but a remnant shall be left by the foe. The destruction of Damascus and that of Samaria shall be conjoined; as here their luxurious lives, and subsequently under Pekah and Rezin their inroads on Judah, were combined (<reference osisRef="Isa.7.1-Isa.8.8">Is 7:1-8; 8</reference>:4, 9; 17:3). The parallelism of "Samaria" to "Damascus," and the Septuagint favor English Version rather than Gesenius: "on a damask couch." The Hebrew pointing, though generally expressing damask, may express the city "Damascus"; and many manuscripts point it so. Compare for Israel's overthrow, <reference osisRef="2Kgs.17.5">2Ki 17:5</reference>, <reference osisRef="2Kgs.17.6">6</reference>; <reference osisRef="2Kgs.18.9-2Kgs.18.12">18:9-12</reference>.

12. shepherd-- a pastoral image, appropriately used by Amos, a shepherd himself. piece of... ear-- brought by the shepherd to the owner of the sheep, so as not to have to pay for the loss (Ge 31:39; Ex 22:13). So if aught of Israel escapes, it shall be a miracle of God's goodness. It shall be but a scanty remnant. There is a kind of goat in the East the ears of which are a foot long, and proportionally broad. Perhaps the reference is to this. Compare on the image 1Sa 17:34, 35; 2Ti 4:17. that dwell in Samaria in the corner of a bed-- that is, that live luxuriously in Samaria (compare Am 6:1, 4). "A bed" means here the Oriental divan, a raised part of the room covered with cushions. in Damascus in a couch-- Jeroboam II had lately restored Damascus to Israel (2Ki 14:25, 28). So the Israelites are represented as not merely in "the corner of a bed," as in Samaria, but "in a (whole) couch," at Damascus, living in luxurious ease. Of these, now so luxurious, soon but a remnant shall be left by the foe. The destruction of Damascus and that of Samaria shall be conjoined; as here their luxurious lives, and subsequently under Pekah and Rezin their inroads on Judah, were combined (Is 7:1-8; 8:4, 9; 17:3). The parallelism of "Samaria" to "Damascus," and the Septuagint favor English Version rather than Gesenius: "on a damask couch." The Hebrew pointing, though generally expressing damask, may express the city "Damascus"; and many manuscripts point it so. Compare for Israel's overthrow, 2Ki 17:5, 6; 18:9-12.


<hi type="bold">13. testify in the house, &c.--</hi>that is, against the house of Jacob. God calls on the same persons as in <reference osisRef="Amos.3.9">Am 3:9</reference>, namely, the heathen Philistines and the Egyptians to witness with their own eyes Samaria's corruptions above described, so that none may be able to deny the justice of Samaria's punishment [Maurer].

<hi type="bold">God of hosts--</hi>having all the powers of heaven and earth at His command, and therefore One calculated to strike terror into the hearts of the guilty whom He threatens.

13. testify in the house, &c.-- that is, against the house of Jacob. God calls on the same persons as in Am 3:9, namely, the heathen Philistines and the Egyptians to witness with their own eyes Samaria's corruptions above described, so that none may be able to deny the justice of Samaria's punishment [Maurer]. God of hosts-- having all the powers of heaven and earth at His command, and therefore One calculated to strike terror into the hearts of the guilty whom He threatens.


<hi type="bold">14. That--</hi>rather, "since," or "for." This verse is not, as English Version translates, the thing which the witnesses cited are to "testify" (<reference osisRef="Amos.3.13">Am 3:13</reference>), but the reason why God calls on the heathen to witness Samaria's guilt; namely, in order to justify the punishment which He declares He will inflict.

<hi type="bold">I will also visit ... Beth-el--</hi>the golden calves which were the source of all "the transgressions of Israel" (<reference osisRef="1Kgs.12.32">1Ki 12:32</reference>; <reference osisRef="1Kgs.13.2">13:2</reference>; <reference osisRef="2Kgs.23.15">2Ki 23:15</reference>, <reference osisRef="2Kgs.23.16">16</reference>), though Israel thought that by them their transgressions were atoned for and God's favor secured.

<hi type="bold">horns of the altar--</hi>which used to be sprinkled with the blood of victims. They were horn-like projecting points at the corners of ancient altars. The singular, "altar," refers to the great altar erected by Jeroboam to the calves. The "altars," plural, refer to the lesser ones made in imitation of the great one (<reference osisRef="2Chr.34.5">2Ch 34:5</reference>, compare with <reference osisRef="1Kgs.13.2">1Ki 13:2</reference>; <reference osisRef="Hos.8.11">Ho 8:11</reference>; <reference osisRef="Hos.10.1">10:1</reference>).

14. That-- rather, "since," or "for." This verse is not, as English Version translates, the thing which the witnesses cited are to "testify" (Am 3:13), but the reason why God calls on the heathen to witness Samaria's guilt; namely, in order to justify the punishment which He declares He will inflict. I will also visit... Beth-el-- the golden calves which were the source of all "the transgressions of Israel" (1Ki 12:32; 13:2; 2Ki 23:15, 16), though Israel thought that by them their transgressions were atoned for and God's favor secured. horns of the altar-- which used to be sprinkled with the blood of victims. They were horn-like projecting points at the corners of ancient altars. The singular, "altar," refers to the great altar erected by Jeroboam to the calves. The "altars," plural, refer to the lesser ones made in imitation of the great one (2Ch 34:5, compare with 1Ki 13:2; Ho 8:11; 10:1).


<hi type="bold">15. winter ... summer house--</hi>(<reference osisRef="Judg.3.20">Jud 3:20</reference>; <reference osisRef="Jer.36.22">Jr 36:22</reference>). Winter houses of the great were in sheltered positions facing the south to get all possible sunshine, summer houses in forests and on hills, facing the east and north.

<hi type="bold">houses of ivory--</hi>having their walls, doors, and ceilings inlaid with ivory. So Ahab's house (<reference osisRef="1Kgs.22.39">1Ki 22:39</reference>; <reference osisRef="Ps.45.8">Psa 45:8</reference>). <chapter eID="Amos.3"/>

15. winter... summer house-- (Jud 3:20; Jr 36:22). Winter houses of the great were in sheltered positions facing the south to get all possible sunshine, summer houses in forests and on hills, facing the east and north. houses of ivory-- having their walls, doors, and ceilings inlaid with ivory. So Ahab's house (1Ki 22:39; Psa 45:8).


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Amos.4.1-Amos.4.13">Am 4:1-13</reference>. Denunciation of Israel's Nobles for Oppression; and of the Whole Nation for Idolatry; and for Their Being Unreformed Even by God's Judgments: Therefore They Must Prepare for the Last and Worst Judgment of All.</title>

<hi type="bold">1. kine of Bashan--</hi>fat and wanton cattle such as the rich pasture of Bashan (east of Jordan, between Hermon and Gilead) was famed for (<reference osisRef="Deut.32.14">De 32:14</reference>; <reference osisRef="Ps.22.12">Psa 22:12</reference>; <reference osisRef="Ezek.39.18">Eze 39:18</reference>). Figurative for those luxurious nobles mentioned, <reference osisRef="Amos.3.9">Am 3:9</reference>, 10, 12, 15. The feminine, kine, or cows, not bulls, expresses their effeminacy. This accounts for masculine forms in the Hebrew being intermixed with feminine; the latter being figurative, the former the real persons meant.

<hi type="bold">say to their masters--</hi>that is, to their king, with whom the princes indulged in potations (<reference osisRef="Hos.7.5">Ho 7:5</reference>), and whom here they importune for more wine. "Bring" is singular, in the Hebrew implying that one "master" alone is meant.

CHAPTER 4 Am 4:1-13. Denunciation of Israel's Nobles for Oppression; and of the Whole Nation for Idolatry; and for Their Being Unreformed Even by God's Judgments: Therefore They Must Prepare for the Last and Worst Judgment of All. 1. kine of Bashan-- fat and wanton cattle such as the rich pasture of Bashan (east of Jordan, between Hermon and Gilead) was famed for (De 32:14; Psa 22:12; Eze 39:18). Figurative for those luxurious nobles mentioned, Am 3:9, 10, 12, 15. The feminine, kine, or cows, not bulls, expresses their effeminacy. This accounts for masculine forms in the Hebrew being intermixed with feminine; the latter being figurative, the former the real persons meant. say to their masters-- that is, to their king, with whom the princes indulged in potations (Ho 7:5), and whom here they importune for more wine. "Bring" is singular, in the Hebrew implying that one "master" alone is meant.


<hi type="bold">2. The Lord--</hi>the same Hebrew as "masters" (<reference osisRef="Amos.4.1">Am 4:1</reference>). Israel's nobles say to their master or lord, Bring us drink: but "the Lord" of him and them "hath sworn," &c.

<hi type="bold">by his holiness--</hi>which binds Him to punish the guilty (<reference osisRef="Ps.89.35">Psa 89:35</reference>).

<hi type="bold">he will take yon away--</hi>that is God by the instrumentality of the enemy.

<hi type="bold">with hooks--</hi>literally, "thorns" (compare <reference osisRef="2Chr.33.11">2Ch 33:11</reference>). As fish are taken out of the water by hooks, so the Israelites are to be taken out of their cities by the enemy (<reference osisRef="Ezek.29.4">Eze 29:4</reference>; compare <reference osisRef="Job.41.1">Job 41:1</reference>, 2; <reference osisRef="Jer.16.16">Jr 16:16</reference>; <reference osisRef="Hab.1.15">Ha 1:15</reference>). The image is the more appropriate, as anciently captives were led by their conquerors by a hook made to pass through the nose (<reference osisRef="2Kgs.19.28">2Ki 19:28</reference>), as is to be seen in the Assyrian remains.

2. The Lord-- the same Hebrew as "masters" (Am 4:1). Israel's nobles say to their master or lord, Bring us drink: but "the Lord" of him and them "hath sworn," &c. by his holiness-- which binds Him to punish the guilty (Psa 89:35). he will take yon away-- that is God by the instrumentality of the enemy. with hooks-- literally, "thorns" (compare 2Ch 33:11). As fish are taken out of the water by hooks, so the Israelites are to be taken out of their cities by the enemy (Eze 29:4; compare Job 41:1, 2; Jr 16:16; Ha 1:15). The image is the more appropriate, as anciently captives were led by their conquerors by a hook made to pass through the nose (2Ki 19:28), as is to be seen in the Assyrian remains.


<hi type="bold">3. go out at the breaches--</hi>namely, of the city walls broken by the enemy.

<hi type="bold">every cow at that which is before her--</hi>figurative for the once luxurious nobles (compare "kine of Bashan," <reference osisRef="Amos.4.1">Am 4:1</reference>) shall go out each one right before her; not through the gates, but each at the breach before him, not turning to the right or left, apart from one another.

<hi type="bold">ye shall cast them into the palace--</hi>"them," that is, "your posterity," from <reference osisRef="Amos.4.2">Am 4:2</reference>. You yourselves shall escape through the breaches, after having cast your little children into the palace, so as not to see their destruction, and to escape the more quickly. Rather, "ye shall cast yourselves into the palace," so as to escape from it out of the city [Calvin]. The palace, the scene of the princes' riots (<reference osisRef="Amos.3.10">Am 3:10</reference>, <reference osisRef="Amos.3.15">15</reference>; <reference osisRef="Amos.4.1">4:1</reference>), is to be the scene of their ignominious flight. Compare in the similar case of Jerusalem's capture, the king's escape by way of the palace, through a breach in the wall (<reference osisRef="Ezek.12.5">Eze 12:5</reference>, <reference osisRef="Ezek.12.12">12</reference>). Gesenius translates, "Ye shall be cast (as captives) into the (enemy's) stronghold"; in this view, the enemy's stronghold is called "palace," in retributive contrast to the "palaces" of Israel's nobles, the store houses of their robberies (<reference osisRef="Amos.3.10">Am 3:10</reference>).

3. go out at the breaches-- namely, of the city walls broken by the enemy. every cow at that which is before her-- figurative for the once luxurious nobles (compare "kine of Bashan," Am 4:1) shall go out each one right before her; not through the gates, but each at the breach before him, not turning to the right or left, apart from one another. ye shall cast them into the palace-- "them," that is, "your posterity," from Am 4:2. You yourselves shall escape through the breaches, after having cast your little children into the palace, so as not to see their destruction, and to escape the more quickly. Rather, "ye shall cast yourselves into the palace," so as to escape from it out of the city [Calvin]. The palace, the scene of the princes' riots (Am 3:10, 15; 4:1), is to be the scene of their ignominious flight. Compare in the similar case of Jerusalem's capture, the king's escape by way of the palace, through a breach in the wall (Eze 12:5, 12). Gesenius translates, "Ye shall be cast (as captives) into the (enemy's) stronghold"; in this view, the enemy's stronghold is called "palace," in retributive contrast to the "palaces" of Israel's nobles, the store houses of their robberies (Am 3:10).


4. God gives them up to their self-willed idolatry, that they may see how unable their idols are to save them from their coming calamities. So <reference osisRef="Ezek.20.39">Eze 20:39</reference>.

<hi type="bold">Beth-el--</hi>(<reference osisRef="Amos.3.14">Am 3:14</reference>).

<hi type="bold">Gilgal--</hi>(<reference osisRef="Hos.4.15">Ho 4:15</reference>; <reference osisRef="Hos.9.15">9:15</reference>; <reference osisRef="Hos.12.11">12:11</reference>).

<hi type="bold">sacrifices every morning--</hi>as commanded in the law (<reference osisRef="Num.28.3">Nu 28:3</reference>, <reference osisRef="Num.28.4">4</reference>). They imitated the letter, while violating by calf-worship the spirit, of the Jerusalem temple-worship.

<hi type="bold">after three years--</hi>every third year; literally, "after three (years of) days" (that is, the fullest complement of days, or a year); "after three full years." Compare <reference osisRef="Lev.25.20">Le 25:20</reference>; <reference osisRef="Judg.17.10">Jud 17:10</reference>, and "the days" for the years, <reference osisRef="Joel.1.2">Joe 1:2</reference>. So a month of days is used for a full month, wanting no day to complete it (<reference osisRef="Gen.29.14">Ge 29:14</reference>, Margin; <reference osisRef="Num.11.20">Nu 11:20</reference>, <reference osisRef="Num.11.21">21</reference>). The Israelites here also kept to the letter of the law in bringing in the tithes of their increase every third year (<reference osisRef="Deut.14.28">De 14:28</reference>; <reference osisRef="Deut.26.12">26:12</reference>).

4. God gives them up to their self-willed idolatry, that they may see how unable their idols are to save them from their coming calamities. So Eze 20:39. Beth-el-- (Am 3:14). Gilgal-- (Ho 4:15; 9:15; 12:11). sacrifices every morning-- as commanded in the law (Nu 28:3, 4). They imitated the letter, while violating by calf-worship the spirit, of the Jerusalem temple-worship. after three years-- every third year; literally, "after three (years of) days" (that is, the fullest complement of days, or a year); "after three full years." Compare Le 25:20; Jud 17:10, and "the days" for the years, Joe 1:2. So a month of days is used for a full month, wanting no day to complete it (Ge 29:14, Margin; Nu 11:20, 21). The Israelites here also kept to the letter of the law in bringing in the tithes of their increase every third year (De 14:28; 26:12).


<hi type="bold">5. offer--</hi>literally, "burn incense"; that is, "offer a sacrifice of thanksgiving with burnt incense and with leavened bread." The frankincense was laid on the meat offering, and taken by the priest from it to burn on the altar (<reference osisRef="Lev.2.1">Le 2:1</reference>, 2, 8-11). Though unleavened cakes were to accompany the peace offering sacrifice of animals, leavened bread was also commanded (<reference osisRef="Lev.7.12">Le 7:12</reference>, <reference osisRef="Lev.7.13">13</reference>), but not as a "meat offering" (<reference osisRef="Lev.2.11">Le 2:11</reference>).

<hi type="bold">this liketh you--</hi>that is, this is what ye like.

5. offer-- literally, "burn incense"; that is, "offer a sacrifice of thanksgiving with burnt incense and with leavened bread." The frankincense was laid on the meat offering, and taken by the priest from it to burn on the altar (Le 2:1, 2, 8-11). Though unleavened cakes were to accompany the peace offering sacrifice of animals, leavened bread was also commanded (Le 7:12, 13), but not as a "meat offering" (Le 2:11). this liketh you-- that is, this is what ye like.


6-11. Jehovah details His several chastisements inflicted with a view to reclaiming them: but adds to each the same sad result, "yet have ye not returned unto Me" (<reference osisRef="Isa.9.13">Is 9:13</reference>; <reference osisRef="Jer.5.3">Jr 5:3</reference>; <reference osisRef="Hos.7.10">Ho 7:10</reference>); the monotonous repetition of the same burden marking their pitiable obstinacy.

<hi type="bold">cleanness of teeth--</hi>explained by the parallel, "want of bread." The famine alluded to is that mentioned in <reference osisRef="2Kgs.8.1">2Ki 8:1</reference> [Grotius]. Where there is no food to masticate, the teeth are free from uncleanness, but it is the cleanness of want. Compare <reference osisRef="Prov.14.4">Pr 14:4</reference>, "Where no oxen are, the crib is clean." So spiritually, where all is outwardly smooth and clean, it is often because there is no solid religion. Better fighting and fears with real piety, than peace and respectable decorum without spiritual life.

6-11. Jehovah details His several chastisements inflicted with a view to reclaiming them: but adds to each the same sad result, "yet have ye not returned unto Me" (Is 9:13; Jr 5:3; Ho 7:10); the monotonous repetition of the same burden marking their pitiable obstinacy. cleanness of teeth-- explained by the parallel, "want of bread." The famine alluded to is that mentioned in 2Ki 8:1 [Grotius]. Where there is no food to masticate, the teeth are free from uncleanness, but it is the cleanness of want. Compare Pr 14:4, "Where no oxen are, the crib is clean." So spiritually, where all is outwardly smooth and clean, it is often because there is no solid religion. Better fighting and fears with real piety, than peace and respectable decorum without spiritual life.


<hi type="bold">12. Therefore--</hi>as all chastisements have failed to make thee "return unto Me."

<hi type="bold">thus will I do unto thee--</hi>as I have threatened (<reference osisRef="Amos.4.2">Am 4:2</reference>, <reference osisRef="Amos.4.3">3</reference>).

<hi type="bold">prepare to meet thy God--</hi>God is about to inflict the last and worst judgment on thee, the extinction of thy nationality; consider then what preparation thou canst make for encountering Him as thy foe (<reference osisRef="Jer.46.14">Jr 46:14</reference>; <reference osisRef="Luke.14.31">Lu 14:31</reference>, <reference osisRef="Luke.14.32">32</reference>). But as that would be madness to think of (<reference osisRef="Isa.27.4">Is 27:4</reference>; <reference osisRef="Ezek.22.14">Eze 22:14</reference>; <reference osisRef="Heb.10.31">He 10:31</reference>), see what can be done towards mitigating the severity of the coming judgment, by penitence (<reference osisRef="Isa.27.5">Is 27:5</reference>; <reference osisRef="1Cor.11.31">1Co 11:31</reference>). This latter exhortation is followed up in <reference osisRef="Amos.5.4">Am 5:4</reference>, <reference osisRef="Amos.6.8">6, 8</reference>, 14, 15.

12. Therefore-- as all chastisements have failed to make thee "return unto Me." thus will I do unto thee-- as I have threatened (Am 4:2, 3). prepare to meet thy God-- God is about to inflict the last and worst judgment on thee, the extinction of thy nationality; consider then what preparation thou canst make for encountering Him as thy foe (Jr 46:14; Lu 14:31, 32). But as that would be madness to think of (Is 27:4; Eze 22:14; He 10:31), see what can be done towards mitigating the severity of the coming judgment, by penitence (Is 27:5; 1Co 11:31). This latter exhortation is followed up in Am 5:4, 6, 8, 14, 15.


13. The God whom Israel is to "prepare to meet" (<reference osisRef="Amos.4.12">Am 4:12</reference>) is here described in sublime terms.

<hi type="bold">wind--</hi>not as the Margin, "spirit." The God with whom thou hast to do is the Omnipotent Maker of things seen, such as the stupendous mountains, and of things too subtle to be seen, though of powerful agency, as the "wind."

<hi type="bold">declareth unto man ... his thought--</hi>(<reference osisRef="Ps.139.2">Psa 139:2</reference>). Ye think that your secret thoughts escape My cognizance, but I am the searcher of hearts.

<hi type="bold">maketh ... morning darkness--</hi>(<reference osisRef="Amos.5.8">Am 5:8</reference>; <reference osisRef="Amos.8.9">8:9</reference>). Both literally turning the sunshine into darkness, and figuratively turning the prosperity of the ungodly into sudden adversity (<reference osisRef="Ps.73.12">Psa 73:12</reference>, <reference osisRef="Ps.18.19">18, 19</reference>; compare <reference osisRef="Jer.13.16">Jr 13:16</reference>).

<hi type="bold">treadeth upon ... high places--</hi>God treadeth down the proud of the earth. He subjects to Him all things however high they be (<reference osisRef="Mic.1.3">Mi 1:3</reference>). Compare <reference osisRef="Deut.32.13">De 32:13</reference>; <reference osisRef="Deut.33.29">33:29</reference>, where the same phrase is used of God's people, elevated by God above every other human height. <chapter eID="Amos.4"/>

13. The God whom Israel is to "prepare to meet" (Am 4:12) is here described in sublime terms. wind-- not as the Margin, "spirit." The God with whom thou hast to do is the Omnipotent Maker of things seen, such as the stupendous mountains, and of things too subtle to be seen, though of powerful agency, as the "wind." declareth unto man... his thought-- (Psa 139:2). Ye think that your secret thoughts escape My cognizance, but I am the searcher of hearts. maketh... morning darkness-- (Am 5:8; 8:9). Both literally turning the sunshine into darkness, and figuratively turning the prosperity of the ungodly into sudden adversity (Psa 73:12, 18, 19; compare Jr 13:16). treadeth upon... high places-- God treadeth down the proud of the earth. He subjects to Him all things however high they be (Mi 1:3). Compare De 32:13; 33:29, where the same phrase is used of God's people, elevated by God above every other human height.


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Amos.5.1-Amos.5.27">Am 5:1-27</reference>. Elegy over the Prostrate Kingdom: Renewed Exhortations to Repentance: God Declares that the Coming Day of Judgment Shall Be Terrible to the Scorners Who Despise It: Ceremonial Services Are Not Acceptable to Him Where True Piety Exists Not: Israel Shall Therefore Be Removed Far Eastward.</title>

<hi type="bold">1. lamentation--</hi>an elegy for the destruction coming on you. Compare <reference osisRef="Ezek.32.2">Eze 32:2</reference>, "take up," namely, as a mournful burden (<reference osisRef="Ezek.19.1">Eze 19:1</reference>; <reference osisRef="Ezek.27.2">27:2</reference>).

CHAPTER 5 Am 5:1-27. Elegy over the Prostrate Kingdom: Renewed Exhortations to Repentance: God Declares that the Coming Day of Judgment Shall Be Terrible to the Scorners Who Despise It: Ceremonial Services Are Not Acceptable to Him Where True Piety Exists Not: Israel Shall Therefore Be Removed Far Eastward. 1. lamentation-- an elegy for the destruction coming on you. Compare Eze 32:2, "take up," namely, as a mournful burden (Eze 19:1; 27:2).


<hi type="bold">2. virgin of Israel--</hi>the Israelite state heretofore unsubdued by foreigners. Compare <reference osisRef="Isa.23.12">Is 23:12</reference>; <reference osisRef="Jer.18.13">Jr 18:13</reference>; <reference osisRef="Jer.31.4">31:4</reference>, <reference osisRef="Jer.31.21">21</reference>; <reference osisRef="Lam.2.13">La 2:13</reference>; may be interpreted, Thou who wast once the "virgin daughter of Zion." Rather, "virgin" as applied to a state implies its beauty, and the delights on which it prides itself, its luxuries, power, and wealth [Calvin].

<hi type="bold">no more rise--</hi>in the existing order of things: in the Messianic dispensation it is to rise again, according to many prophecies. Compare <reference osisRef="2Kgs.6.23">2Ki 6:23</reference>; <reference osisRef="2Kgs.24.7">24:7</reference>, for the restricted sense of "no more."

<hi type="bold">forsaken upon her land--</hi>or, "prostrated upon," &c. (compare <reference osisRef="Ezek.29.5">Eze 29:5</reference>; <reference osisRef="Ezek.32.4">32:4</reference>) [Maurer].

2. virgin of Israel-- the Israelite state heretofore unsubdued by foreigners. Compare Is 23:12; Jr 18:13; 31:4, 21; La 2:13; may be interpreted, Thou who wast once the "virgin daughter of Zion." Rather, "virgin" as applied to a state implies its beauty, and the delights on which it prides itself, its luxuries, power, and wealth [Calvin]. no more rise-- in the existing order of things: in the Messianic dispensation it is to rise again, according to many prophecies. Compare 2Ki 6:23; 24:7, for the restricted sense of "no more." forsaken upon her land-- or, "prostrated upon," &c. (compare Eze 29:5; 32:4) [Maurer].


<hi type="bold">3. went out by a thousand--</hi>that is, "the city from which there used to go out a thousand" equipped for war. "City" is put for "the inhabitants of the city," as in <reference osisRef="Amos.4.8">Am 4:8</reference>.

<hi type="bold">shall leave ... hundred--</hi>shall have only a hundred left, the rest being destroyed by sword and pestilence (<reference osisRef="Deut.28.62">De 28:62</reference>).

3. went out by a thousand-- that is, "the city from which there used to go out a thousand" equipped for war. "City" is put for "the inhabitants of the city," as in Am 4:8. shall leave... hundred-- shall have only a hundred left, the rest being destroyed by sword and pestilence (De 28:62).


<hi type="bold">4. Seek ye me, and ye shall live--</hi>literally, "Seek ... Me, and live." The second imperative expresses the certainty of "life" (escape from judgment) resulting from obedience to the precept in the first imperative. If they perish, it is their own fault; God would forgive, if they would repent (<reference osisRef="Isa.55.3">Is 55:3</reference>, <reference osisRef="Isa.55.6">6</reference>).

4. Seek ye me, and ye shall live-- literally, "Seek... Me, and live." The second imperative expresses the certainty of "life" (escape from judgment) resulting from obedience to the precept in the first imperative. If they perish, it is their own fault; God would forgive, if they would repent (Is 55:3, 6).


<hi type="bold">5. seek not Beth-el--</hi>that is, the calves at Beth-el.

<hi type="bold">Gilgal--</hi>(See on <reference osisRef="Amos.4.4">Am 4:4</reference>).

<hi type="bold">Beer-sheba--</hi>in Judah on the southern frontier towards Edom. Once "the well of the oath" by Jehovah, ratifying Abraham's covenant with Abimelech, and the scene of his calling on "the Lord, the everlasting God" (<reference osisRef="Gen.21.31">Ge 21:31</reference>, <reference osisRef="Gen.21.33">33</reference>), now a stronghold of idolatry (<reference osisRef="Amos.8.14">Am 8:14</reference>).

<hi type="bold">Gilgal shall surely go into captivity--</hi>a play on similar sounds in the Hebrew, Gilgal, galoh, yigleh: "Gilgal (the place of rolling) shall rolling be rolled away."

<hi type="bold">Beth-el shall come to naught--</hi>Beth-el (that is, the "house of God"), called because of its vain idols Beth-aven (that is, "the house of vanity," or "naught," <reference osisRef="Hos.4.15">Ho 4:15</reference>; <reference osisRef="Hos.10.5">10:5</reference>, <reference osisRef="Hos.10.8">8</reference>), shall indeed "come to naught."

5. seek not Beth-el-- that is, the calves at Beth-el. Gilgal-- (See on Am 4:4). Beer-sheba-- in Judah on the southern frontier towards Edom. Once "the well of the oath" by Jehovah, ratifying Abraham's covenant with Abimelech, and the scene of his calling on "the Lord, the everlasting God" (Ge 21:31, 33), now a stronghold of idolatry (Am 8:14). Gilgal shall surely go into captivity-- a play on similar sounds in the Hebrew, Gilgal, galoh, yigleh: "Gilgal (the place of rolling) shall rolling be rolled away." Beth-el shall come to naught-- Beth-el (that is, the "house of God"), called because of its vain idols Beth-aven (that is, "the house of vanity," or "naught," Ho 4:15; 10:5, 8), shall indeed "come to naught."


<hi type="bold">6. break out like fire--</hi>bursting through everything in His way. God is "a consuming fire" (<reference osisRef="Deut.4.24">De 4:24</reference>; <reference osisRef="Isa.10.17">Is 10:17</reference>; <reference osisRef="Lam.2.3">La 2:3</reference>).

<hi type="bold">the house of Joseph--</hi>the kingdom of Israel, of which the tribe of Ephraim, Joseph's son, was the chief tribe (compare <reference osisRef="Ezek.37.16">Eze 37:16</reference>).

<hi type="bold">none to quench it in Beth-el--</hi>that is, none in Beth-el to quench it; none of the Beth-el idols on which Israel so depended, able to remove the divine judgments.

6. break out like fire-- bursting through everything in His way. God is "a consuming fire" (De 4:24; Is 10:17; La 2:3). the house of Joseph-- the kingdom of Israel, of which the tribe of Ephraim, Joseph's son, was the chief tribe (compare Eze 37:16). none to quench it in Beth-el-- that is, none in Beth-el to quench it; none of the Beth-el idols on which Israel so depended, able to remove the divine judgments.


<hi type="bold">7. turn judgment to wormwood--</hi>that is, pervert it to most bitter wrong. As justice is sweet, so injustice is bitter to the injured. "Wormwood" is from a Hebrew root, to "execrate," on account of its noxious and bitter qualities.

<hi type="bold">leave on righteousness in ... earth--</hi>Maurer translates, "cast righteousness to the ground," as in <reference osisRef="Isa.28.2">Is 28:2</reference>; <reference osisRef="Dan.8.12">Da 8:12</reference>.

7. turn judgment to wormwood-- that is, pervert it to most bitter wrong. As justice is sweet, so injustice is bitter to the injured. "Wormwood" is from a Hebrew root, to "execrate," on account of its noxious and bitter qualities. leave on righteousness in... earth-- Maurer translates, "cast righteousness to the ground," as in Is 28:2; Da 8:12.