Amos 1:2

Preface To The Prophet Amos (1532) Amos fixes his own time. He lived and preached at the time of Hosea and Isaiah, and preached against the same vices and idolatry, or false sanctity, as did Hosea, and also proclaimed the Assyrian captivity. He is violent, too, and denounces the people of Israel throughout almost the whole book, until the end of the last chapter, where he foretells Christ and His kingdom and closes his book with that. No prophet, as I think, does so little promising and so much denouncing and threatening, so that he may be well named Amos, that is, “a burden,” or “one who is hard to get along with and irritating,” especially since he was a shepherd and not of the order of prophets (as he himself says in Amos 7:17 ), and came, besides, out of the tribe of Judah, from Tekoa, into the kingdom of Israel, and preached there as a foreigner. Therefore, it is said, the priest Amaziah, whom he rebukes in chapter 7, had him beaten to death with a rod. In the first chapter he is hard and dark, when he speaks of three and four sins, and many have puzzled vainly over it, and sought far and wide for the meaning. But the text, I believe, clearly shows that these three and four sins are only one sin, for he always names and indicates only one sin. Against Damascus, for example, he names only the sin that “they have threshed Gilead with iron chariots,” etc. But he calls this sin “three and four” because they do not repent of the sin or recognize it, but rather boast of it and rely upon it, as though it were a good deed, as the false saints always do. For a sin cannot become worse, or greater, or more, than when it would be a holy, godly work, and makes the devil God, and God the devil. So, too, three and four make seven, which is the end of numbers in the Scripture where one turns back and begins to count again both the days and the weeks. He is quoted twice in the New Testament. The first time is in Acts 7:42, where Stephen quotes the fifth chapter against the Jews and shows by it that the Jews did not keep God’s Law from the time that they came out of Egypt. The second’ time is in Acts 15:16, where St. James quotes from the last chapter as a proof of Christian liberty, that the Gentiles, under the New Testament, are not bound to keep the law of Moses, which the Jews themselves have never kept and cannot keep, as St. Peter preaches in Acts 15:10. These are the. two most important bits in Amos, and they are two very good bits.

Introduction to the Book of the Prophet Amos Amos, the third of the minor prophets, was, it is said, of the little town of Tekoa, in the tribe of Judah, about four leagues southward of Jerusalem. There is no good proof, however, that he was a native of this place; but only that he retired thither when he was driven from Beth-el, which was in the kingdom of the ten tribes. It is very probable that he was born within the territories of Israel, and that his mission was directed principally to this kingdom. As he was prophesying in Beth-el, where the golden calves were, in the reign of Jeroboam the second, about the year of the world 3217; before the birth of Jesus Christ, 783; before the vulgar era, 787; Amaziah, the high priest of Beth-el, accused him before King Jeroboam, saying, "Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words. For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land." Amaziah said therefore unto Amos, "O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there: but prophesy not again any more at Beth-el; for it is the king's chapel, and it is the king's court." Amos answered Amaziah, "I was no prophet, neither was I a prophet's son; but I was a herdman, and a gatherer of sycamore fruit. And the Lord took me as I followed the flock; and the Lord said unto me, Go, prophesy unto my people Israel. Now, therefore, hear thou the word of the Lord; Thou sayest, Prophesy not against Israel, and drop not thy word against the house of Isaac. Therefore thus saith the Lord, Thy wife shall be a harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land, and Israel shall surely go into captivity forth of his land." After this the prophet retired into the kingdom of Judah, and dwelt in the town of Tekoa, where he continued to prophesy. He complains in many places of the violence offered him by endeavoring to oblige him to silence, and bitterly exclaims against the disorders of Israel. He began to prophesy the second year before the earthquake, which happened in the reign of King Uzziah; and which Josephus, with most of the ancient and modern commentators, refers to this prince's usurpation of the priest's office, when he attempted to offer incense to the Lord. The first of his prophecies, in order of time, are those of the seventh chapter. The others he pronounced in the town of Tekoa, whither he retired. His two first chapters are against Damascus, the Philistines, Tyrians, Edomites, Ammonites, Moabites, the kingdom of Judah, and that of the ten tribes. The evils with which he threatens them refer to the times of Shalmaneser, Tiglath-pileser, Sennacherib, and Nebuchadnezzar, who did so much mischief to these provinces, and at last led the Israelites into captivity. He foretold the misfortunes into which the kingdom of Israel should fall after the death of Jeroboam the Second, who was then living. He foretold the death of King Zechariah; the invasion of the lands belonging to Israel by Pul and Tiglath-pileser, kings of Assyria; and speaks of the captivity of the ten tribes, and of their return into their own country. He makes sharp invectives against the sins of Israel; against their effeminacy and avarice, their harshness to the poor, the splendor of their buildings, and the delicacy of their tables. He reproves the people of Israel for going to Beth-el, Dan, Gilgal, and Beer-sheba, which were the most famous pilgrimages of the country; and for swearing by the gods of these places. The time and manner of his death are not known. Some old authors relate that Amaziah, priest of Beth-el, whom we have spoken of, provoked by the discourses of the prophet, had his teeth broken in order to silence him. Others say that Hosea, or Uzziah, the son of Amaziah, struck him with a stake upon the temples, and knocked him down, and almost killed him; that in this condition he was carried to Tekoa, where he died, and was buried with his fathers. This is the account these authors give us. On the contrary, it is the opinion of others, that he prophesied a long time at Tekoa after the adventure he had with Amaziah: and the prophet taking no notice of the ill treatment which he is said to have received from Uzziah, his silence is no argument that he suffered nothing from him. St. Jerome observes, that there is nothing great and sublime in the style of Amos. He applies these words of St. Paul to him, rude in speech, though not in knowledge. He says farther, that as every one chooses to speak of his own art, Amos generally makes use of comparisons taken from the country life wherein he had been brought up. St. Austin shows that there was a certain kind of eloquence in the sacred writers, directed by the spirit of wisdom, and so proportioned to the nature of the things they treated of, that even they who accuse them of rusticity and unpoliteness in their way of writing, could not choose a style more suitable, were they to have spoken on the same subject, to the same persons, and in the same circumstances. Bishop Lowth is not satisfied with the judgment of St. Jerome. His authority, says the learned prelate, has occasioned many commentators to represent this prophet as entirely rude, void of eloquence, and wanting in all the embellishments of style; whereas any one who reads him with due attention will find him, though a herdsman, not a whit behind the very chiefest prophets; almost equal to the greatest in the loftiness of his sentiments; and not inferior to any in the splendor of his diction, and the elegance of his composition. And it, is well observed, that the same heavenly Spirit which inspired Isaiah and Daniel in the palace, inspired David and Amos in their shepherds' tents; always choosing proper interpreters of his will, and sometimes perfecting praise even out of the mouths of babes: at one time using the eloquence of some; at another, making others eloquent to subserve his great purposes. See Calmet and Dodd. Archbishop Newcome speaks also justly of this prophet: "Amos borrows many images from the scenes in which he was engaged; but he introduces them with skill, and gives them tone and dignity by the eloquence and grandeur of his manner. We shall find in him many affecting and pathetic, many elegant and sublime, passages. No prophet has more magnificently described the Deity; or more gravely rebuked the luxurious: or reproved injustice and oppression with greater warmth, and a more generous indignation. He is a prophet on whose model a preacher may safely form his style and manner in luxurious and profligate times." This chapter denounces judgments against the nations bordering on Palestine, enemies to the Jews, viz., the Syrians, Amo 1:1-5 ; Philistines, Amo 1:6-8 ; Tyrians, Amo 1:9 , Amo 1:10 ; Edomites, Amo 1:11 , Amo 1:12 ; and Ammonites, Amo 1:13-15 . The same judgments were predicted by other prophets, and fulfilled, partly by the kings of Assyria, and partly by those of Babylon; though, like many other prophecies, they had their accomplishment by degrees, and at different periods. The prophecy against the Syrians, whose capital was Damascus, was fulfilled by Tiglath-pileser, king of Assyria; see 2Kgs 16:9 . The prophecy against Gaza of the Philistines was accomplished by Hezekiah, 2Kgs 18:8 ; by Pharaoh, Jer 47:1 ; and by Alexander the Great; see Quintius Curtius, lib. 4. c. 6. The prophecy against Ashdod was fulfilled by Uzziah, 2Chr 26:6 ; and that against Ashkelon by Pharaoh, Jer 47:5 . All Syria was also subdued by Pharaoh-necho; and again by Nebuchadnezzar, who also took Tyre, as did afterwards Alexander. Nebuchadnezzar also subdued the Edomites, Jer 25:9 , Jer 25:21 ; Jer 27:3 , Jer 27:6 . Judas Maccabeus routed the remains of them, 1 Maccabees 5:3; and Hyrcanus brought them under entire subjection. The Ammonites were likewise conquered by Nebuchadnezzar. The earthquake, which the prophet takes for his era, is perhaps referred to in Zac 14:5 , and also in Isa 5:25 . Josephus ascribes it to Uzziah's invasion of the priestly office; see 2Chr 26:16 . Verse 1 The words of Amos - This person and the father of Isaiah, though named alike in our translation, were as different in their names as in their persons. The father of Isaiah, אמוץ Amots; the prophet before us, עמוס Amos. The first, aleph, mem, vau, tsaddi; the second, ain, mem, vau, samech. For some account of this prophet see the introduction. Among the herdmen - He seems to have been among the very lowest orders of life, a herdsman, one who tended the flocks of others in the open fields, and a gatherer of sycamore fruit. Of whatever species this was, whether a kind of fig, it is evident that it was wild fruit; and he probably collected it for his own subsistence, or to dispose of either for the service of his employer, or to increase his scanty wages. Before the earthquake - Probably the same as that referred to Zac 14:5 , if הרעש haraash do not mean some popular tumult. Verse 2 The Lord will roar from Zion - It is a pity that our translators had not followed the hemistich form of the Hebrew: - Jehovah from Zion shall roar, And from Jerusalem shall give forth his voice; And the pleasant dwellings of the shepherds shall mourn, And the top of mount Carmel shall wither. Carmel was a very fruitful mountain in the tribe of Judah, Jos 15:56 ; Isa 35:2 . This introduction was natural in the mouth of a herdsman who was familiar with the roaring of lions, the bellowing of bulls, and the lowing of kine. The roaring of the lion in the forest is one of the most terrific sounds in nature; when near, it strikes terror into the heart of both man and beast. Verse 3 For three transgressions of Damascus, and for four - These expressions of three and four, so often repeated in this chapter, mean repetition, abundance, and any thing that goes towards excess. Very, very exceedingly; and so it was used among the ancient Greek and Latin poets. See the passionate exclamation of Ulysses, in the storm, Odyss., lib. v., ver. 306: - Τρις μακαρες Δαναοι και τετρακις, οἱ τοτ' ολοντο Τροιῃ εν ευρειῃ, χαριν Ατρειδῃσι φεροντες. "Thrice happy Greeks! and four times who were slain In Atreus' cause, upon the Trojan plain." Which words Virgil translates, and puts in the mouth of his hero in similar circumstances, Aen. 1:93. Extemplo Aeneae solvuntur frigore membra: Ingemit; et, duplicis tendens ad sidera palmas, Talia voce refert: O terque quaterque beatif Queis ante ora patrum Trojae sub moenibus altis Contigit oppetere. "Struck with unusual fright, the Trojan chief With lifted hands and eyes invokes relief. And thrice, and four times happy those, he cried, That under Ilion's walls before their parents died." Dryden. On the words, O terque quaterque, Servius makes this remark, "Hoc est saepias; finitus numerous pro infinito." "O thrice and four times, that is, very often, a finite number for an infinite." Other poets use the same form of expression. So Seneca in Hippolyt., Act. 2:694. O ter quaterque prospero fato dati, Quos hausit, et peremit, et leto dedit Odium dolusque! "O thrice and four times happy were the men Whom hate devoured, and fraud, hard pressing on, Gave as a prey to death." And so the ancient oracle quoted by Pausanias Achaic., lib. vii., c. 6: Τρις μακαρες κεινοι και τετρακις ανδρες εσνται; "Those men shall be thrice and four times happy." These quotations are sufficient to show that this form of speech is neither unfrequent nor inelegant, being employed by the most correct writers of antiquity. Damascus was the capital of Syria. Verse 4 Ben-hadad - He was son and successor of Hazael. See the cruelties which they exercised upon the Israelites, 2Kgs 10:32 ; 2Kgs 13:7 , etc., and see especially 2Kgs 8:12 , where these cruelties are predicted. The fire threatened here is the war so successfully carried on against the Syrians by Jeroboam II., in which he took Damascus and Hamath, and reconquered all the ancient possessions of Israel. See 2Kgs 14:25 , 2Kgs 14:26 , 2Kgs 14:28 . Verse 5 The bar of Damascus - The gates, whose long traverse bars, running from wall to wall, were their strength. I will throw it open; and the gates were forced, and the city taken, as above. The plain of Aven - the house of Eden - These are names, says Bochart, of the valley of Damascus. The plain of Aven, or Birkath-Aven, Calmet says, is a city of Syria, at present called Baal-Bek, and by the Greeks Heliopolis; and is situated at the end of that long valley which extends from south to north, between Libanus and Anti-Libanus. The people of Syria shall go into captivity unto Kir - Kir is supposed to be the country of Cyrene in Albania, on the river Cyrus, which empties itself into the Caspian Sea. The fulfilment of this prophecy may be seen in 2Kgs 16:1-9 . Verse 6 They carried away captive - Gaza is well known to have been one of the five lordships of the Philistines; it lay on the coast of the Mediterranean Sea, near to Egypt. Erkon, Ashdod, and Askelon, were other signories of the same people, which are here equally threatened with Gaza. The captivity mentioned here may refer to inroads and incursions made by the Philistines in times of peace. See 2Chr 21:16 . The margin reads, an entire captivity. They took all away; none of them afterwards returned. Verse 9 Tyrus - See an ample description of this place, and of its desolation and final ruin, in the notes on Ezekiel 26-28 (note). The brotherly covenant - This possibly refers to the very friendly league made between Solomon and Hiram, king of Tyre, 1Kgs 5:12 ; but some contend that the brotherly covenant refers to the consanguinity between the Jews and Edomites. The Tyrians, in exercising cruelties upon these, did it, in effect, on the Jews, with whom they were connected by the most intimate ties of kindred; the two people having descended from the two brothers, Jacob and Esau. See Calmet. Verse 10 I will send a fire on the wall of Tyrus - The destructive fire or siege by Nebuchadnezzar, which lasted thirteen years, and ended in the destruction of this ancient city; see on Eze 26:7-14 (note), as above. It was finally ruined by Alexander, and is now only a place for a few poor fishermen to spread their nets upon. Verse 11 For three transgressions of Edom - That the Edomites (notwithstanding what Calmet observes above of the brotherly covenant) were always implacable enemies of the Jews, is well known; but most probably that which the prophet has in view was the part they took in distressing the Jews when Jerusalem was besieged, and finally taken, by the Chaldeans. See Oba 1:11-14 ; Eze 25:12 ; Eze 35:5 ; Psa 137:7 . Verse 12 Teman - Bozrah - Principal cities of Idumea. Verse 13 The children of Ammon - The country of the Ammonites lay to the east of Jordan, in the neighborhood of Gilead. Rabbah was its capital. Because they have ripped up - This refers to some barbarous transaction well known in the time of this prophet, but of which we have no distinct mention in the sacred historians. Verse 14 With shouting in the day of battle - They shall be totally subdued. This was done by Nebuchadnezzar. See Jer 27:3 , Jer 27:6 . Verse 15 Their king shall go into captivity - Probably מלכם malcham should be Milcom, who was a chief god of the Ammonites; and the following words, he and his princes, may refer to the body of his priesthood. See 1Kgs 11:33 (note). All these countries were subdued by Nebuchadnezzar. Intr

Amos Though this prophet appeared a little before Isaiah, yet he was not, as some have mistaken, that Amos who was the father of Isaiah ( Isa. i. 1 ), for in the Hebrew their names are very different; their families too were of a different character, for Isaiah was a courtier, Amos a country-farmer. Amos signifies a burden, whence the Jews have a tradition that he was of a slow tongue and spoke with stammering lips; we may rather, in allusion to his name, say that his speech was weighty and his word the burden of the Lord. He was (as most think) of Judah, yet prophesied chiefly against Israel, and at Bethel, ch. vii. 13 . Some think his style savours of his extraction, and is more plain and rustic than that of some other of the prophets; I do not see it so; but it is plain that his matter agreed with that of his contemporary Hosea, that out of the mouth of these two witnesses the word might be established. It appears by his contest with Amaziah the priest of Bethel that he met with opposition in his work, but was a man of undaunted resolution in it, faithful and bold in reproving sin and denouncing the judgments of God for it, and pressing in his exhortations to repentance and reformation. He begins with threatenings against the neighbouring nations that were enemies to Israel, ch. i. and ii. He then calls Israel to account, and judges them for their idolatry, their unworthy walking under the favours God had bestowed upon them, and their incorrigibleness under his judgments, ch. iii. and iv. He calls them to repentance ( ch. v. ), rejecting their hypocritical sacrifices unless they did repent. He foretels the desolations that were coming upon them notwithstanding their security ( ch. vi. ), some particular judgments ( ch. vii. ), particularly on Amaziah; and, after other reproofs and threatenings ( ch. viii. and ix. ), concludes with a promise of the setting up of the Messiah's kingdom and the happiness of God's spiritual Israel therein, just as the prophecy of Joel concluded. These prophets, having opened the wound in their reproofs and threatenings, which show all wrong, in the promises of gospel-grace open the remedy, which alone will set all to rights. In this chapter we have, I. The general title of this prophecy ( ver. 1 ), with the general scope of it, ver. 2 . II. God's particular controversy with Syria ( ver. 3-5 ), with Palestine ( ver. 6-8 ), with Tyre ( ver. 9, 10 ), with Edom ( ver. 11, 12 ), and with Ammon ( ver. 13-15 ), for their cruelty to his people and the many injuries they had done them. This explains God's pleading with the nations, Joel iii. 2 . Threatenings of Judgment. ( b. c. 790.) 1 The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake. 2 And he said, The Lord will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top of Carmel shall wither. Here is, I. The general character of this prophecy. It consists of the words which the prophet saw. Are words to be seen? Yes, God's words are; the apostles speak of the word of life, which they had not only heard, but which they had seen with their eyes, which they had looked upon, and which their hands had handled ( 1 John i. 1 ), such a real substantial thing is the word of God. The prophet saw these words, that is, 1. They were revealed to him in a vision, as John is said to see the voice that spoke to him, Rev. i. 12 . 2. That which was foretold by them was to him as certain as if he had seen it with his bodily eyes. It intimates how strong he was in that faith which is the evidence of things not seen. II. The person by whom this prophecy was sent— Amos, who was among the herdmen of Tekoa, and was one of them. Some think he was a rich dealer in cattle; the word is used concerning the king of Moab ( 2 Kings iii. 4 , He was a sheep-master ); it is probable that he got money by that business, and yet he must quit it, to follow God as a prophet. Others think he was a poor keeper of cattle, for we find ( ch. vii. 14, 15 ) that he was withal a gatherer of wild figs, a poor employment by which we may suppose he could but just get his bread, and that God took him, as he did David, from following the flock, and Elisha from following the plough. Many were trained up for great employments, in the quiet, innocent, contemplative business of shepherds. When God would send a prophet to reprove and warn his people, he employed a shepherd, a herdsman, to do it; for they had made themselves as the horse and mule that have no understanding, nay, worse than the ox that knows his owner. God sometimes chooses the foolish things of the world to confound the wise, 1 Cor. i. 27 . Note, Those whom God has endued with abilities for his service ought not to be despised nor laid aside for the meanness either of their origin or of their beginnings. Though Amos himself is not ashamed to own that he was a herdsman, yet others ought not to upbraid him with it nor think the worse of him for it. III. The persons concerned in the prophecy of this book; it is concerning Israel, the ten tribes, who were now ripened in sin and ripening apace for ruin. God has raised them up prophets among themselves ( ch. ii. 11 ), but they regarded them not; therefore God sends them one from Tekoa, in the land of Judah, that, coming from another country, he might be the more valued, and perhaps he was the rather sent out of his own country because there he was despised for his having been a herdsman. See Matt. xiii. 55-57 . IV. The time when these prophecies were delivered. 1. The book is dated, as laws used to be, by the reigns of the kings under whom the prophet prophesied. It was in the days of Uzziah king of Judah, when the affairs of that kingdom went very well, and of Jeroboam the second kind of Israel, when the affairs of that kingdom went pretty well; yet then they must both be told both of the sins they were guilty of and of the judgments that were coming upon them for those sins, that they might not with the present gleam of prosperity flatter themselves either into an opinion of their innocence or a confidence of their perpetual security. 2. It is dated by a particular event to which is prophecy had a reference; it was two years before the earthquake, that earthquake which is mentioned to have been in the days of Uzziah ( Zech. xiv. 5 ), which put the nation into a dreadful fright, for it is there said, They fled before it. But how could they flee from it? Some conjecture that this earthquake was at the time of Isaiah's vision, when the posts of the door were moved, Isa. vi. 4 . The tradition of the Jews is that it happened just at the time when Uzziah presumptuously invaded the priest's office and went in to burn incense, 2 Chron. xxvi. 16 . Josephus mentions this earthquake, Antiq. 9.225, and says, "By it half of a mountain was removed and carried to a plain four furlongs off; and it spoiled the king's gardens." God by this prophet gave warning of it two years before, that God by it would shake down their houses, ch. iii. 15 . V. The introduction to these prophecies, containing the general scope of them ( v. 2 ): The Lord will roar from Zion. His threatenings by his prophets, and the executions of those threatenings in his providence, will be as terrible as the roaring of a lion is to the shepherds and their flocks. Amos here speaks the same language with his contemporaries, Hosea ( ch. xi. 10 ) and Joel, ch. iii. 16 . The lion roars before he tears; God gives warning before he strikes. Observe, 1. Whence this warning comes— from Zion and Jerusalem, from the oracles of God there delivered; for by them is thy servant warned, Ps. xix. 11 . Our God, whose special residence is there, will issue out warrants, given at that court, as it were, for the executing of judgments on the land. See Jer. xxv. 30 . In Zion was the mercy-seat; thence the Lord roars, intimating that God's acts of justice are consistent with mercy, allayed and mitigated by mercy, nay, as they are warnings, they are really acts of mercy. We are chastened, that we may be not be condemned. 2. What effect the warning has: The habitations of the shepherds mourn, either because they fear the roaring lion or because they feel what is signified by that comparison, the consequences of a great drought ( ch. iv. 7 ), which made the top of Carmel (of the most fruitful fields) to wither and become a desert, Joel i. 12-17 .

Will roar - Alluding to the roaring of an hungry lion for prey. Jerusalem - The city God had chosen where he dwelt, the seat of God's instituted worship, and the royal seat of the kingdom as God had settled it, from which in both respects the ten tribes had revolted. The habitations - Where the shepherds found pasturage they pitch their tents, and dwelt therein that they might attend their flocks. And this was the delight and wealth of these men; alluding to which Amos expresses the wealth and delight of the kingdom of Israel. Shall wither - Either blasted, or dried up with drought, and turned into barrenness. So the whole kingdom of the ten tribes, though as fruitful as Carmel should be made horrid and desolate as a wilderness.