Amos 7
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Amos 7
The Vision of the Grasshoppers
1Thus hath the Lord GOD shewed unto me; and, behold, he formed grasshoppers in the beginning of the shooting up of the latter growth; and, lo, it was the latter growth after the king’s mowings.
Jamieson-Fausset-Brown
CHAPTER 7
Am. 7:1-9. The seventh, eighth, and ninth chapters contain Visions, with Their Explanations. The seventh chapter consists of two parts. First (Am 7:1-9): Prophecies Illustrated by Three Symbols: (1) A vision of grasshoppers or young locusts, which devour the grass, but are removed at Amos' entreaty; (2) Fire drying up even the deep, and withering part of the land, but removed at Amos' entreaty; (3) A plumb-line to mark the buildings for destruction. Secondly (Am 7:10-17): Narrative of Amaziah's Interruption of Amos in Consequence of the Foregoing Prophecies, and Prediction of His Doom.
1. showed ... me; and, behold--The same formula prefaces the three visions in this chapter, and the fourth in Am 8:1.
grasshoppers--rather, "locusts" in the caterpillar state, from a Hebrew root, "to creep forth." In the autumn the eggs are deposited in the earth; in the spring the young come forth [Maurer].
the latter growth--namely, of grass, which comes up after the mowing. They do not in the East mow their grass and make hay of it, but cut it off the ground as they require it.
the king's mowings--the first-fruits of the mown grass, tyrannically exacted by the king from the people. The literal locusts, as in Joel, are probably symbols of human foes: thus the "growth" of grass "after the king's mowings" will mean the political revival of Israel under Jeroboam II (2Ki 14:25), after it had been mown down, as it were, by Hazael and Ben-hadad of Syria (2Ki 13:3), [Grotius].
CHAPTER 7
Am. 7:1-9. The seventh, eighth, and ninth chapters contain Visions, with Their Explanations. The seventh chapter consists of two parts. First (Am 7:1-9): Prophecies Illustrated by Three Symbols: (1) A vision of grasshoppers or young locusts, which devour the grass, but are removed at Amos' entreaty; (2) Fire drying up even the deep, and withering part of the land, but removed at Amos' entreaty; (3) A plumb-line to mark the buildings for destruction. Secondly (Am 7:10-17): Narrative of Amaziah's Interruption of Amos in Consequence of the Foregoing Prophecies, and Prediction of His Doom.
1. showed ... me; and, behold--The same formula prefaces the three visions in this chapter, and the fourth in Am 8:1.
grasshoppers--rather, "locusts" in the caterpillar state, from a Hebrew root, "to creep forth." In the autumn the eggs are deposited in the earth; in the spring the young come forth [Maurer].
the latter growth--namely, of grass, which comes up after the mowing. They do not in the East mow their grass and make hay of it, but cut it off the ground as they require it.
the king's mowings--the first-fruits of the mown grass, tyrannically exacted by the king from the people. The literal locusts, as in Joel, are probably symbols of human foes: thus the "growth" of grass "after the king's mowings" will mean the political revival of Israel under Jeroboam II (2Ki 14:25), after it had been mown down, as it were, by Hazael and Ben-hadad of Syria (2Ki 13:3), [Grotius].
The Pulpit Commentary
§ 1. The first vision, of locusts, represents Israel as a field eaten down to the ground, but shooting up afresh, and its utter destruction postponed at the prophet's prayer.
Thus hath the Lord God showed unto me. By an inward illumination (comp. Amo_7:4, Amo_7:7; and Amo_8:1; Jer_24:1-3). He formed grasshoppers; rather, locusts (Nah_3:17). This points to the moral government of God, who uses nature to work his purposes, "wind and storm fulfilling his word." In the beginning of the shooting up of the latter growth; when the aftermath was beginning to grow under the influence of the latter rains. If the herbage was destroyed then, there would be no hope of recovery in the rest of the year. After the king's mowings. It is deduced from this expression that the first crop on certain grounds was taken for the king's use—a kind of royal perquisite, though there is no trace of such a custom found in Scripture, the passage in 1Ki_18:5, where Ahab sends Obadiah to search for pasture, having plainly nothing to do with it; and in this case, as Keil remarks, the plague would seem to fall upon the people only, and the guilty king would have escaped. But to interpret the expression entirely in a spiritual sense, with no substantial basis, as "Jehovah's judgments," destroys the harmony of the vision, ignoring its material aspect altogether. It is quite possible that the custom above mentioned did exist, though it was probably limited to certain lands, and did not apply to the whole pasturage of the country. It is here mentioned to define the time of the plague of locusts—the time, in fact, when its ravages would be most irremediable. The LXX; by a little change of letters, render, ἰδοὺ βροῦχος εἷς Γὼν ὁ βασιλεύς, by which they imply that the locusts would be as innumerable as the army of Gog. The whole version is, "Behold, a swarm of locusts coming from the East; and behold, one caterpillar, King Gog." The vision is thought to refer to the first invasion by the Assyrians, when Pul was bribed by Menahem to withdraw.
§ 1. The first vision, of locusts, represents Israel as a field eaten down to the ground, but shooting up afresh, and its utter destruction postponed at the prophet's prayer.
Thus hath the Lord God showed unto me. By an inward illumination (comp. Amo_7:4, Amo_7:7; and Amo_8:1; Jer_24:1-3). He formed grasshoppers; rather, locusts (Nah_3:17). This points to the moral government of God, who uses nature to work his purposes, "wind and storm fulfilling his word." In the beginning of the shooting up of the latter growth; when the aftermath was beginning to grow under the influence of the latter rains. If the herbage was destroyed then, there would be no hope of recovery in the rest of the year. After the king's mowings. It is deduced from this expression that the first crop on certain grounds was taken for the king's use—a kind of royal perquisite, though there is no trace of such a custom found in Scripture, the passage in 1Ki_18:5, where Ahab sends Obadiah to search for pasture, having plainly nothing to do with it; and in this case, as Keil remarks, the plague would seem to fall upon the people only, and the guilty king would have escaped. But to interpret the expression entirely in a spiritual sense, with no substantial basis, as "Jehovah's judgments," destroys the harmony of the vision, ignoring its material aspect altogether. It is quite possible that the custom above mentioned did exist, though it was probably limited to certain lands, and did not apply to the whole pasturage of the country. It is here mentioned to define the time of the plague of locusts—the time, in fact, when its ravages would be most irremediable. The LXX; by a little change of letters, render, ἰδοὺ βροῦχος εἷς Γὼν ὁ βασιλεύς, by which they imply that the locusts would be as innumerable as the army of Gog. The whole version is, "Behold, a swarm of locusts coming from the East; and behold, one caterpillar, King Gog." The vision is thought to refer to the first invasion by the Assyrians, when Pul was bribed by Menahem to withdraw.
2And it came to pass, that when they had made an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech thee: by whom shall Jacob arise? for he is small.
Jamieson-Fausset-Brown
2. by whom shall Jacob arise?--If Thou, O God, dost not spare, how can Jacob maintain his ground, reduced as he is by repeated attacks of the Assyrians, and erelong about to be invaded by the Assyrian Pul (2Ki 15:19, 20)? Compare Is 51:19. The mention of "Jacob" is a plea that God should "remember for them His covenant" with their forefather, the patriarch (Psa 106:45).
he is small--reduced in numbers and in strength.
2. by whom shall Jacob arise?--If Thou, O God, dost not spare, how can Jacob maintain his ground, reduced as he is by repeated attacks of the Assyrians, and erelong about to be invaded by the Assyrian Pul (2Ki 15:19, 20)? Compare Is 51:19. The mention of "Jacob" is a plea that God should "remember for them His covenant" with their forefather, the patriarch (Psa 106:45).
he is small--reduced in numbers and in strength.
The Pulpit Commentary
The grass of the land. The term includes vegetables of all sorts, the feed of man and beast (Gen_1:11; see note on Zec_10:1). O Lord,...forgive. The prophet is not concerned to obtain the fulfilment of his prophecy; his heartfelt sympathy for his people yearns for their pardon, as he knows that punishment and restoration depend upon moral conditions. By whom shall Jacob arise? better, How shall Jacob stand? literally, as who? If he is thus weakened, as the vision portends, how shall he endure the stroke? Small; weakened by internal commotions and foreign attack (2Ki_15:10-16, 2Ki_15:19).
The grass of the land. The term includes vegetables of all sorts, the feed of man and beast (Gen_1:11; see note on Zec_10:1). O Lord,...forgive. The prophet is not concerned to obtain the fulfilment of his prophecy; his heartfelt sympathy for his people yearns for their pardon, as he knows that punishment and restoration depend upon moral conditions. By whom shall Jacob arise? better, How shall Jacob stand? literally, as who? If he is thus weakened, as the vision portends, how shall he endure the stroke? Small; weakened by internal commotions and foreign attack (2Ki_15:10-16, 2Ki_15:19).
3The LORD repented for this: It shall not be, saith the LORD.
Jamieson-Fausset-Brown
3. repented for this--that is, of this. The change was not in the mind of God (Nu 2:19; Jas 1:17), but in the effect outwardly. God unchangeably does what is just; it is just that He should hear intercessory prayer (Jas 5:16-18), as it would have been just for Him to have let judgment take its course at once on the guilty nation, but for the prayer of one or two righteous men in it (compare Ge 18:23-33; 1Sa 15:11; Jr 42:10). The repentance of the sinner, and God's regard to His own attributes of mercy and covenanted love, also cause God outwardly to deal with him as if he repented (Jon 3:10), whereas the change in outward dealing is in strictest harmony with God's own unchangeableness.
It shall not be--Israel's utter overthrow now. Pul was influenced by God to accept money and withdraw from Israel.
3. repented for this--that is, of this. The change was not in the mind of God (Nu 2:19; Jas 1:17), but in the effect outwardly. God unchangeably does what is just; it is just that He should hear intercessory prayer (Jas 5:16-18), as it would have been just for Him to have let judgment take its course at once on the guilty nation, but for the prayer of one or two righteous men in it (compare Ge 18:23-33; 1Sa 15:11; Jr 42:10). The repentance of the sinner, and God's regard to His own attributes of mercy and covenanted love, also cause God outwardly to deal with him as if he repented (Jon 3:10), whereas the change in outward dealing is in strictest harmony with God's own unchangeableness.
It shall not be--Israel's utter overthrow now. Pul was influenced by God to accept money and withdraw from Israel.
The Pulpit Commentary
Repented for this; or, concerning this destruction. The punishment was conditioned by man's behaviour or other considerations. Here the prophet's intercession abates the full infliction of the penalty (compare analogous expressions, Deu_32:36; 1Sa_15:11; 2Sa_24:16; Jer_18:8; Jer_42:10; Jon_3:10, where see note). Amos may have had in memory the passage in Joe_2:13. The LXX. here and in Joe_2:6 has Μετανόησον Κύριε ἐπὶ τούτῳ καὶ τοῦτο οὐκ ἔσται λέγει Κύριος, "Repent, O Lord, for this; and this shall not be, saith the Lord." Hence some early commentators gathered that the prophet's intercession was rejected; but the words do not necessarily bear that sense (see St. Cyril Alex. and Theodoret, in loc.). It shall not be. This respite refers to the retreat of the Assyrians under Pul, the usurping monarch who assumed the name of Tiglath-Pileser II. (2Ki_15:17, etc.). Some commentators consider the judgment to be literally plague of locusts; but this is not probable.
Repented for this; or, concerning this destruction. The punishment was conditioned by man's behaviour or other considerations. Here the prophet's intercession abates the full infliction of the penalty (compare analogous expressions, Deu_32:36; 1Sa_15:11; 2Sa_24:16; Jer_18:8; Jer_42:10; Jon_3:10, where see note). Amos may have had in memory the passage in Joe_2:13. The LXX. here and in Joe_2:6 has Μετανόησον Κύριε ἐπὶ τούτῳ καὶ τοῦτο οὐκ ἔσται λέγει Κύριος, "Repent, O Lord, for this; and this shall not be, saith the Lord." Hence some early commentators gathered that the prophet's intercession was rejected; but the words do not necessarily bear that sense (see St. Cyril Alex. and Theodoret, in loc.). It shall not be. This respite refers to the retreat of the Assyrians under Pul, the usurping monarch who assumed the name of Tiglath-Pileser II. (2Ki_15:17, etc.). Some commentators consider the judgment to be literally plague of locusts; but this is not probable.
The Vision of the Fire
4Thus hath the Lord GOD shewed unto me: and, behold, the Lord GOD called to contend by fire, and it devoured the great deep, and did eat up a part.
Jamieson-Fausset-Brown
4. called to contend--that is, with Israel judicially (Job 9:3; Is 66:16; Eze 38:22). He ordered to come at His call the infliction of punishment by "fire" on Israel, that is, drought (compare Am 4:6-11), [Maurer]. Rather, war (Nu 21:28), namely, Tiglath-pileser [Grotius].
devoured the ... deep--that is, a great part of Israel, whom he carried away. Waters are the symbol for many people (Re 17:15).
did eat up a part--namely, all the land (compare Am 4:7) of Israel east of Jordan (1Ch 5:26; Is 9:1). This was a worse judgment than the previous one: the locusts ate up the grass: the fire not only affects the surface of the ground, but burns up the very roots and reaches even to the deep.
4. called to contend--that is, with Israel judicially (Job 9:3; Is 66:16; Eze 38:22). He ordered to come at His call the infliction of punishment by "fire" on Israel, that is, drought (compare Am 4:6-11), [Maurer]. Rather, war (Nu 21:28), namely, Tiglath-pileser [Grotius].
devoured the ... deep--that is, a great part of Israel, whom he carried away. Waters are the symbol for many people (Re 17:15).
did eat up a part--namely, all the land (compare Am 4:7) of Israel east of Jordan (1Ch 5:26; Is 9:1). This was a worse judgment than the previous one: the locusts ate up the grass: the fire not only affects the surface of the ground, but burns up the very roots and reaches even to the deep.
The Pulpit Commentary
§ 2. The second vision devouring fire, represents a more severe judgment than the preceding one, involving greater consequences, but still one which was again modified by the prayers of the righteous prophet.
Called to contend by fire; Septuaguint, ἐκάλεσε τὴν δίκην ἐν πυρί, "called for judgment by fire;" Vulgate, vocabat judicium ad ignem. God called the people to try their cause with him by sending fire as a punishment among them (comp. Isa_66:16; Eze_38:22); and in the vision the fire is represented as so vehement that it devoured the great deep, drank up the very ocean itself (Gen_7:11; Isa_51:10); or the subterranean fountains and springs, as Gen_49:25. And did eat up a part; τὴν μερίδα κυρίου. This version takes eth-hacheleq as the "inheritance" or "portion" of the Lord, i.e. the land of Israel (Jer_12:10); but Canaan is nowhere called absolutely "the portion;" nor were the ten tribes specially so designated. Rather, the portion (not a part) is that part of the land and people which was marked out for judgment. The particular calamity alluded to is the second invasion of Tigiath-Pileser II, when he conquered Gilead and the northern part of the kingdom, and carried some of the people captive to Assyria (2Ki_15:29).
Amo_7:5, Amo_7:6
The intercession is the same as in Amo_7:2, except that the prophet says cease instead of "forgive;" and in effect the tide of war was rolled back from Israel, and Samaria itself was spared for the time.
§ 2. The second vision devouring fire, represents a more severe judgment than the preceding one, involving greater consequences, but still one which was again modified by the prayers of the righteous prophet.
Called to contend by fire; Septuaguint, ἐκάλεσε τὴν δίκην ἐν πυρί, "called for judgment by fire;" Vulgate, vocabat judicium ad ignem. God called the people to try their cause with him by sending fire as a punishment among them (comp. Isa_66:16; Eze_38:22); and in the vision the fire is represented as so vehement that it devoured the great deep, drank up the very ocean itself (Gen_7:11; Isa_51:10); or the subterranean fountains and springs, as Gen_49:25. And did eat up a part; τὴν μερίδα κυρίου. This version takes eth-hacheleq as the "inheritance" or "portion" of the Lord, i.e. the land of Israel (Jer_12:10); but Canaan is nowhere called absolutely "the portion;" nor were the ten tribes specially so designated. Rather, the portion (not a part) is that part of the land and people which was marked out for judgment. The particular calamity alluded to is the second invasion of Tigiath-Pileser II, when he conquered Gilead and the northern part of the kingdom, and carried some of the people captive to Assyria (2Ki_15:29).
Amo_7:5, Amo_7:6
The intercession is the same as in Amo_7:2, except that the prophet says cease instead of "forgive;" and in effect the tide of war was rolled back from Israel, and Samaria itself was spared for the time.
5Then said I, O Lord GOD, cease, I beseech thee: by whom shall Jacob arise? for he is small.
6The LORD repented for this: This also shall not be, saith the Lord GOD.
The Vision of the Plumbline
7Thus he shewed me: and, behold, the LORD stood upon a wall made by a plumbline, with a plumbline in his hand.
Jamieson-Fausset-Brown
7. wall made by a plumb-line--namely, perpendicular.
7. wall made by a plumb-line--namely, perpendicular.
The Pulpit Commentary
§ 3. The third vision, the plumb line, represents the Lord himself as coming to examine the conduct of Israel, and finally deciding on its entire ruin.
Upon (rather, over) a wall made by a plumb line. The word translated "plumb line" (anakh) occurs only here. Septuagint ἀδάμας: so the Syriac; Vulgate, trulla caementarii; Aquila, γάνωσις, "brightening," "splendor;" Theodotion, τήκομενον. As the word in other dialects means tin or lead, it is usually taken here to mean the plumb line which builders use to ascertain that their work is even and perpendiculur. The "wall" is the kingdom of Israel, once carefully built up, solidly constructed, accurately arranged. God had made it upright; how was it now?
§ 3. The third vision, the plumb line, represents the Lord himself as coming to examine the conduct of Israel, and finally deciding on its entire ruin.
Upon (rather, over) a wall made by a plumb line. The word translated "plumb line" (anakh) occurs only here. Septuagint ἀδάμας: so the Syriac; Vulgate, trulla caementarii; Aquila, γάνωσις, "brightening," "splendor;" Theodotion, τήκομενον. As the word in other dialects means tin or lead, it is usually taken here to mean the plumb line which builders use to ascertain that their work is even and perpendiculur. The "wall" is the kingdom of Israel, once carefully built up, solidly constructed, accurately arranged. God had made it upright; how was it now?
8And the LORD said unto me, Amos, what seest thou? And I said, A plumbline. Then said the LORD, Behold, I will set a plumbline in the midst of my people Israel: I will not again pass by them any more:
Jamieson-Fausset-Brown
8. plumb-line in ... midst of ... Israel--No longer are the symbols, as in the former two, stated generally; this one is expressly applied to Israel. God's long-suffering is worn out by Israel's perversity: so Amos ceases to intercede (compare Ge 18:33). The plummet line was used not only in building, but in destroying houses (2Ki 21:13; Is 28:17; 34:11; La 2:8). It denotes that God's judgments are measured out by the most exact rules of justice. Here it is placed "in the midst" of Israel, that is, the judgment is not to be confined to an outer part of Israel, as by Tiglath-pileser; it is to reach the very center. This was fulfilled when Shalmaneser, after a three years' siege of Samaria, took it and carried away Israel captive finally to Assyria (2Ki 17:3, 5, 6, 23).
not ... pass by ... any more--not forgive them any more (Am 8:2; Pr 19:11; Mi 7:18).
8. plumb-line in ... midst of ... Israel--No longer are the symbols, as in the former two, stated generally; this one is expressly applied to Israel. God's long-suffering is worn out by Israel's perversity: so Amos ceases to intercede (compare Ge 18:33). The plummet line was used not only in building, but in destroying houses (2Ki 21:13; Is 28:17; 34:11; La 2:8). It denotes that God's judgments are measured out by the most exact rules of justice. Here it is placed "in the midst" of Israel, that is, the judgment is not to be confined to an outer part of Israel, as by Tiglath-pileser; it is to reach the very center. This was fulfilled when Shalmaneser, after a three years' siege of Samaria, took it and carried away Israel captive finally to Assyria (2Ki 17:3, 5, 6, 23).
not ... pass by ... any more--not forgive them any more (Am 8:2; Pr 19:11; Mi 7:18).
The Pulpit Commentary
Amos, what seest thou? A question asked to give occasion for the explanation of the symbol, as in Jer_1:11, Jer_1:13; Jer_24:3. I will set a plumb line in the midst of my people Israel. As it was built by rule and measure, so it should be destroyed. The line was used not only for building, but also for pulling down (see 2Ki_21:13; Isa_34:11; Lam_2:8). And this should be done "in the midst" of the people, that all might be tried individually, and that all might acknowledge the justice of the sentence, which now denounced complete ruin. Pass by; so as to spare, or forgive (Amo_8:2; Pro_19:11; Mic_7:18). The judgment is irremediable, and the prophet intercedes no more. The final conquest by Shalmaneser is here typified.
Amos, what seest thou? A question asked to give occasion for the explanation of the symbol, as in Jer_1:11, Jer_1:13; Jer_24:3. I will set a plumb line in the midst of my people Israel. As it was built by rule and measure, so it should be destroyed. The line was used not only for building, but also for pulling down (see 2Ki_21:13; Isa_34:11; Lam_2:8). And this should be done "in the midst" of the people, that all might be tried individually, and that all might acknowledge the justice of the sentence, which now denounced complete ruin. Pass by; so as to spare, or forgive (Amo_8:2; Pro_19:11; Mic_7:18). The judgment is irremediable, and the prophet intercedes no more. The final conquest by Shalmaneser is here typified.
9And the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword.
Jamieson-Fausset-Brown
9. high places--dedicated to idols.
of Isaac--They boasted of their following the example of their forefather Isaac, in erecting high places at Beer-sheba (Am 5:5; compare Ge 26:23, 24; 46:1); but he and Abraham erected them before the temple was appointed at Jerusalem--and to God; whereas they did so, after the temple had been fixed as the only place for sacrifices--and to idols. In the Hebrew here "Isaac" is written with s, instead of the usual ts; both forms mean "laughter"; the change of spelling perhaps expresses that their "high places of Isaac" may be well so called, but not as they meant by the name; for they are only fit to be laughed at in scorn. Probably, however, the mention of "Isaac" and "Israel" simply expresses that these names, which their degenerate posterity boasted in as if ensuring their safety, will not save them and their idolatrous "sanctuaries" on which they depended from ruin (compare Am 8:14).
house of Jeroboam with ... sword--fulfilled in the extinction of Zachariah, son of Jeroboam II, the last of the descendants of Jeroboam I, who had originated the idolatry of the calves (2Ki 15:8-10).
Am. 7:10-17. Amaziah's Charge against Amos: His Doom Foretold.
9. high places--dedicated to idols.
of Isaac--They boasted of their following the example of their forefather Isaac, in erecting high places at Beer-sheba (Am 5:5; compare Ge 26:23, 24; 46:1); but he and Abraham erected them before the temple was appointed at Jerusalem--and to God; whereas they did so, after the temple had been fixed as the only place for sacrifices--and to idols. In the Hebrew here "Isaac" is written with s, instead of the usual ts; both forms mean "laughter"; the change of spelling perhaps expresses that their "high places of Isaac" may be well so called, but not as they meant by the name; for they are only fit to be laughed at in scorn. Probably, however, the mention of "Isaac" and "Israel" simply expresses that these names, which their degenerate posterity boasted in as if ensuring their safety, will not save them and their idolatrous "sanctuaries" on which they depended from ruin (compare Am 8:14).
house of Jeroboam with ... sword--fulfilled in the extinction of Zachariah, son of Jeroboam II, the last of the descendants of Jeroboam I, who had originated the idolatry of the calves (2Ki 15:8-10).
Am. 7:10-17. Amaziah's Charge against Amos: His Doom Foretold.
The Pulpit Commentary
The high places of Issac. The shrines of idolatry all over the land. The bamoth are the altars erected on high places and now dedicated to idols (1Ki_3:2; 2Ki_23:8; Isa_16:12; Hos_10:8). Isaac here and in Amo_7:16 is used as a synonym for Israel, perhaps with some ides of contrasting the deeds of the people with the blameless life of the patriarch and his gentle piety (Pusey). Septuagint, βωμοὶ τοῦ γέλωτος, with reference to the meaning of the name Issac, "altars of derision," whence Jerome's version, excelsa idoli. The sanctuaries of Israel. The idol temples at Dan and Bethel (1Ki_12:29), at Gilgal (Amo_4:4), and perhaps in other places, which had been sanctified by ancient patriarchal worship. Septuagint, αἱ τελεεταὶ τοῦ ̓Ισραήλ, "the rites of Israel;" Vulgate, sanctificationes Israel. With the sword. God is represented as standing like an armed warrior taking vengeance on the guilty family. Jeroboam II. had roved Israel from Syria, and was popular owing to his success in war (2Ki_14:25-28); but his dynasty was overthrown, and this overthrow was the destruction of the Israelitish monarchy. The murder of his son Zachariah by Shallum (2Ki_15:10) led to those disastrous commotions which culminated in the conquest of Samaria by the Assyrians and the deportattion of the people.
The high places of Issac. The shrines of idolatry all over the land. The bamoth are the altars erected on high places and now dedicated to idols (1Ki_3:2; 2Ki_23:8; Isa_16:12; Hos_10:8). Isaac here and in Amo_7:16 is used as a synonym for Israel, perhaps with some ides of contrasting the deeds of the people with the blameless life of the patriarch and his gentle piety (Pusey). Septuagint, βωμοὶ τοῦ γέλωτος, with reference to the meaning of the name Issac, "altars of derision," whence Jerome's version, excelsa idoli. The sanctuaries of Israel. The idol temples at Dan and Bethel (1Ki_12:29), at Gilgal (Amo_4:4), and perhaps in other places, which had been sanctified by ancient patriarchal worship. Septuagint, αἱ τελεεταὶ τοῦ ̓Ισραήλ, "the rites of Israel;" Vulgate, sanctificationes Israel. With the sword. God is represented as standing like an armed warrior taking vengeance on the guilty family. Jeroboam II. had roved Israel from Syria, and was popular owing to his success in war (2Ki_14:25-28); but his dynasty was overthrown, and this overthrow was the destruction of the Israelitish monarchy. The murder of his son Zachariah by Shallum (2Ki_15:10) led to those disastrous commotions which culminated in the conquest of Samaria by the Assyrians and the deportattion of the people.
Amaziah the Priest Confronts Amos
10Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.
Jamieson-Fausset-Brown
10. priest of Beth-el--chief priest of the royal sanctuary to the calves at Beth-el. These being a device of state policy to keep Israel separate from Judah. Amaziah construes Amos words against them as treason. So in the case of Elijah and Jeremiah (1Ki 18:17; Jr 37:13, 14). So the antitype Jesus was charged (Joh 19:12); political expediency being made in all ages the pretext for dishonoring God and persecuting His servants (Joh 11:48-50). So in the case of Paul (Ac 17:6, 7; 24:5).
in the midst of ... Israel--probably alluding to Amos' own words, "in the midst of ... Israel" (Am 7:8), foretelling the state's overthrow to the very center. Not secretly, or in a corner, but openly, in the very center of the state, so as to upset the whole utterly.
land is not able to bear all his words--They are so many and so intolerable. A sedition will be the result. The mention of his being "priest of Beth-el" implies that it was for his own priestly gain, not for the king or state, he was so keen.
10. priest of Beth-el--chief priest of the royal sanctuary to the calves at Beth-el. These being a device of state policy to keep Israel separate from Judah. Amaziah construes Amos words against them as treason. So in the case of Elijah and Jeremiah (1Ki 18:17; Jr 37:13, 14). So the antitype Jesus was charged (Joh 19:12); political expediency being made in all ages the pretext for dishonoring God and persecuting His servants (Joh 11:48-50). So in the case of Paul (Ac 17:6, 7; 24:5).
in the midst of ... Israel--probably alluding to Amos' own words, "in the midst of ... Israel" (Am 7:8), foretelling the state's overthrow to the very center. Not secretly, or in a corner, but openly, in the very center of the state, so as to upset the whole utterly.
land is not able to bear all his words--They are so many and so intolerable. A sedition will be the result. The mention of his being "priest of Beth-el" implies that it was for his own priestly gain, not for the king or state, he was so keen.
The Pulpit Commentary
§ 4. This bold prophecy, no longer conceived in general terms or referring to distant times, but distinct and personal, arouses the animosity of the priestly authorities at Bethel, who accuse Amos before the king, and warn him to leave the country without more words, or to fear the worst.
Amaziah the priest of Bethel. Amaziah ("the Lord is strong"), the chief of the idol priests at Bethel, a crafty and determined man, hearing this prophecy against the royal house, takes it up as a political matter, and makes a formal accusation against Amos with the view of silencing him. Hath conspired against thee. Probably some of the Israelites had been convinced by the prophet's words, and had joined themselves to him; hence Amaziah speaks of "a conspiracy" (1Sa_22:8, 1Sa_22:13; 1Ki_15:27) against the king. Or very possibly the story was fabricated in order to accentuate the charge against Amos. In the midst of the house of Israel. In the very centre of the kingdom, where his treasonable speeches would have the greatest effect. The land, personified, cannot endure such language, which is calculated to disturb its peace, and is quite contrary to its ideas and hopes.
§ 4. This bold prophecy, no longer conceived in general terms or referring to distant times, but distinct and personal, arouses the animosity of the priestly authorities at Bethel, who accuse Amos before the king, and warn him to leave the country without more words, or to fear the worst.
Amaziah the priest of Bethel. Amaziah ("the Lord is strong"), the chief of the idol priests at Bethel, a crafty and determined man, hearing this prophecy against the royal house, takes it up as a political matter, and makes a formal accusation against Amos with the view of silencing him. Hath conspired against thee. Probably some of the Israelites had been convinced by the prophet's words, and had joined themselves to him; hence Amaziah speaks of "a conspiracy" (1Sa_22:8, 1Sa_22:13; 1Ki_15:27) against the king. Or very possibly the story was fabricated in order to accentuate the charge against Amos. In the midst of the house of Israel. In the very centre of the kingdom, where his treasonable speeches would have the greatest effect. The land, personified, cannot endure such language, which is calculated to disturb its peace, and is quite contrary to its ideas and hopes.
11For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land.
Jamieson-Fausset-Brown
11. Jeroboam shall die, &c.--Amos had not said this: but that "the house of Jeroboam" should fall "with the sword" (Am 7:9). But Amaziah exaggerates the charge, to excite Jeroboam against him. The king, however, did not give ear to Amaziah, probably from religious awe of the prophet of Jehovah.
11. Jeroboam shall die, &c.--Amos had not said this: but that "the house of Jeroboam" should fall "with the sword" (Am 7:9). But Amaziah exaggerates the charge, to excite Jeroboam against him. The king, however, did not give ear to Amaziah, probably from religious awe of the prophet of Jehovah.
The Pulpit Commentary
This is a partly correct account of what the prophet had said, but it differed in some important particulars. Amaziah carefully omits the fact that Amos had merely been the mouthpiece of God in all his announcements; he says falsely that a violent death had been predicted for Jeroboam himself; and, in stating that Amos had foretold the captivity of Israel, he says nothing of the sins which led to this doom, or of the hope held out to repentance, or of the prophet's intercession.
This is a partly correct account of what the prophet had said, but it differed in some important particulars. Amaziah carefully omits the fact that Amos had merely been the mouthpiece of God in all his announcements; he says falsely that a violent death had been predicted for Jeroboam himself; and, in stating that Amos had foretold the captivity of Israel, he says nothing of the sins which led to this doom, or of the hope held out to repentance, or of the prophet's intercession.
12Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there:
Jamieson-Fausset-Brown
12. Also--Besides informing the king against Amos, lest that course should fail, as it did, Amaziah urges the troublesome prophet himself to go back to his own land Judah, pretending to advise him in friendliness.
seer--said contemptuously in reference to Amos' visions which precede.
there eat bread--You can earn a livelihood there, whereas remaining here you will be ruined. He judges of Amos by his own selfishness, as if regard to one's own safety and livelihood are the paramount considerations. So the false prophets (Eze 13:19) were ready to say whatever pleased their hearers, however false, for "handfuls of barley and pieces of bread."
12. Also--Besides informing the king against Amos, lest that course should fail, as it did, Amaziah urges the troublesome prophet himself to go back to his own land Judah, pretending to advise him in friendliness.
seer--said contemptuously in reference to Amos' visions which precede.
there eat bread--You can earn a livelihood there, whereas remaining here you will be ruined. He judges of Amos by his own selfishness, as if regard to one's own safety and livelihood are the paramount considerations. So the false prophets (Eze 13:19) were ready to say whatever pleased their hearers, however false, for "handfuls of barley and pieces of bread."
The Pulpit Commentary
Also Amaziah said. Jeroboam appears to have taken no steps in consequence of this accusation, either deeming that the words of a visionary were unworthy of serious consideration, or, like Herod (Mat_14:5), fearing the people, who had been impressed by the prophet's words and bold bearing. Therefore Amaziah endeavours by his own authority to make Amos leave the country, or else does not wait for the command of the king, who was probably at Samaria. O thou seer! Amaaiah calls Amos chozeh ὁ ὁρῶν (1Ch_21:9; 1Ch_25:5), either with reference to the visions just given, or in derision of his claims—as we might say, "visionary." Flee thee away; fly for thine own good to escape punishment, patronizing and counselling him. Go to the land of Judah; where doubtless your announcement of the ruin of the rival kingdom will be acceptable. Eat bread. Amaziah speaks, as if Amos was paid for his prophecies, made a gain of godliness. Prophesy there. "Vaticinare in terra Jude, ubi libenter audiuntur insani" (St. Jerome). The idoloatrous priest has no conception of the inspiration under which the prophet speaks. He judges others by himself, attributing to Amos the sordid motives by which he himself was influenced.
Also Amaziah said. Jeroboam appears to have taken no steps in consequence of this accusation, either deeming that the words of a visionary were unworthy of serious consideration, or, like Herod (Mat_14:5), fearing the people, who had been impressed by the prophet's words and bold bearing. Therefore Amaziah endeavours by his own authority to make Amos leave the country, or else does not wait for the command of the king, who was probably at Samaria. O thou seer! Amaaiah calls Amos chozeh ὁ ὁρῶν (1Ch_21:9; 1Ch_25:5), either with reference to the visions just given, or in derision of his claims—as we might say, "visionary." Flee thee away; fly for thine own good to escape punishment, patronizing and counselling him. Go to the land of Judah; where doubtless your announcement of the ruin of the rival kingdom will be acceptable. Eat bread. Amaziah speaks, as if Amos was paid for his prophecies, made a gain of godliness. Prophesy there. "Vaticinare in terra Jude, ubi libenter audiuntur insani" (St. Jerome). The idoloatrous priest has no conception of the inspiration under which the prophet speaks. He judges others by himself, attributing to Amos the sordid motives by which he himself was influenced.
13But prophesy not again any more at Bethel: for it is the king’s chapel, and it is the king’s court.
Jamieson-Fausset-Brown
13. prophesy not again--(Am 2:12).
at Beth-el--Amaziah wants to be let alone at least in his own residence.
the king's chapel--Beth-el was preferred by the king to Dan, the other seat of the calf-worship, as being nearer Samaria, the capital, and as hallowed by Jacob of old (Ge 28:16, 19; 35:6, 7). He argues by implication against Amos' presumption, as a private man, in speaking against the worship sanctioned by the king, and that in the very place consecrated to it for the king's own devotions.
king's court--that is, residence: the seat of empire, where the king holds his court, and which thou oughtest to have reverenced. Samaria was the usual king's residence: but for the convenience of attending the calf-worship, a royal palace was at Beth-el also.
13. prophesy not again--(Am 2:12).
at Beth-el--Amaziah wants to be let alone at least in his own residence.
the king's chapel--Beth-el was preferred by the king to Dan, the other seat of the calf-worship, as being nearer Samaria, the capital, and as hallowed by Jacob of old (Ge 28:16, 19; 35:6, 7). He argues by implication against Amos' presumption, as a private man, in speaking against the worship sanctioned by the king, and that in the very place consecrated to it for the king's own devotions.
king's court--that is, residence: the seat of empire, where the king holds his court, and which thou oughtest to have reverenced. Samaria was the usual king's residence: but for the convenience of attending the calf-worship, a royal palace was at Beth-el also.
The Pulpit Commentary
The king's chapel; i.e. "a sanctuary" (Exo_25:8; Le 19:30) founded by the king (1Ki_12:28), not by God. So in truth it had only an earthly sanction, and the prophet of the Lord was out of place there. The king's court; literally, house of the kingdom. "National temple" (Kuenen); "a royal temple, the state church" (Pusey). Not the political, but the religious, capital, the chief seat of the religion appertaining to the nation. Amaziah speaks as a thorough Erastian; as if the human authority were everything, and the Lord, of himself, had no claims on the land.
The king's chapel; i.e. "a sanctuary" (Exo_25:8; Le 19:30) founded by the king (1Ki_12:28), not by God. So in truth it had only an earthly sanction, and the prophet of the Lord was out of place there. The king's court; literally, house of the kingdom. "National temple" (Kuenen); "a royal temple, the state church" (Pusey). Not the political, but the religious, capital, the chief seat of the religion appertaining to the nation. Amaziah speaks as a thorough Erastian; as if the human authority were everything, and the Lord, of himself, had no claims on the land.
I Was No Prophet, Neither Was I a Prophet's Son
14Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet’s son; but I was an herdman, and a gatherer of sycomore fruit:
Jamieson-Fausset-Brown
14. I was no prophet--in answer to Amaziah's insinuation (Am 7:12), that he discharged the prophetical office to earn his "bread" (like Israel's mercenary prophets). So far from being rewarded, Jehovah's prophets had to expect imprisonment and even death as the result of their prophesying in Samaria or Israel: whereas the prophets of Baal were maintained at the king's expense (compare 1Ki 18:19). I was not, says Amos, of the order of prophets, or educated in their schools, and deriving a livelihood from exercising the public functions of a prophet. I am a shepherd (compare Am 7:15, "flock"; the Hebrew for "herdsman" includes the meaning, shepherd, compare Am 1:1) in humble position, who did not even think of prophesying among you, until a divine call impelled me to it.
prophet's son--that is, disciple. Schools of prophets are mentioned first in First Samuel; in these youths were educated to serve the theocracy as public instructors. Only in the kingdom of the ten tribes is the continuance of the schools of the prophets mentioned. They were missionary stations near the chief seats of superstition in Israel, and associations endowed with the Spirit of God; none were admitted but those to whom the Spirit had been previously imparted. Their spiritual fathers travelled about to visit the training schools, and cared for the members and even their widows (2Ki 4:1, 2). The pupils had their common board in them, and after leaving them still continued members. The offerings which in Judah were given by the pious to the Levites, in Israel went to the schools of the prophets (2Ki 4:42). Prophecy (for example, Elijah and Elisha) in Israel was more connected with extraordinary events than in Judah, inasmuch as, in the absence of the legal hierarchy of the latter, it needed to have more palpable divine sanction.
sycamore--abounding in Palestine. The fruit was like the fig, but inferior; according to Pliny, a sort of compound, as the name expresses, of the fig and the mulberry. It was only eaten by the poorest (compare 1Ki 10:27).
gatherer--one occupied with their cultivation [Maurer]. To cultivate it, an incision was made in the fruit when of a certain size, and on the fourth day afterwards it ripened [Pliny, Natural History, 13.7,14]. Grotius from Jerome says, if it be not plucked off and "gathered" (which favors English Version), it is spoiled by gnats.
14. I was no prophet--in answer to Amaziah's insinuation (Am 7:12), that he discharged the prophetical office to earn his "bread" (like Israel's mercenary prophets). So far from being rewarded, Jehovah's prophets had to expect imprisonment and even death as the result of their prophesying in Samaria or Israel: whereas the prophets of Baal were maintained at the king's expense (compare 1Ki 18:19). I was not, says Amos, of the order of prophets, or educated in their schools, and deriving a livelihood from exercising the public functions of a prophet. I am a shepherd (compare Am 7:15, "flock"; the Hebrew for "herdsman" includes the meaning, shepherd, compare Am 1:1) in humble position, who did not even think of prophesying among you, until a divine call impelled me to it.
prophet's son--that is, disciple. Schools of prophets are mentioned first in First Samuel; in these youths were educated to serve the theocracy as public instructors. Only in the kingdom of the ten tribes is the continuance of the schools of the prophets mentioned. They were missionary stations near the chief seats of superstition in Israel, and associations endowed with the Spirit of God; none were admitted but those to whom the Spirit had been previously imparted. Their spiritual fathers travelled about to visit the training schools, and cared for the members and even their widows (2Ki 4:1, 2). The pupils had their common board in them, and after leaving them still continued members. The offerings which in Judah were given by the pious to the Levites, in Israel went to the schools of the prophets (2Ki 4:42). Prophecy (for example, Elijah and Elisha) in Israel was more connected with extraordinary events than in Judah, inasmuch as, in the absence of the legal hierarchy of the latter, it needed to have more palpable divine sanction.
sycamore--abounding in Palestine. The fruit was like the fig, but inferior; according to Pliny, a sort of compound, as the name expresses, of the fig and the mulberry. It was only eaten by the poorest (compare 1Ki 10:27).
gatherer--one occupied with their cultivation [Maurer]. To cultivate it, an incision was made in the fruit when of a certain size, and on the fourth day afterwards it ripened [Pliny, Natural History, 13.7,14]. Grotius from Jerome says, if it be not plucked off and "gathered" (which favors English Version), it is spoiled by gnats.
The Pulpit Commentary
The prophet, undaunted by Amaziah's threats, in simple language declares that he does not practise prophecying as a profession or to gain a livelihood, but in obedience to the voice of God. The exercise of the prophetical office was restricted neither to sex nor rank. There were many prophetesses in Israel, e.g. Deborah (Jdg_4:1-24.), Huldah (2Ki_22:14), Noadiah (Neh_6:14); and besides a large number of nameless prophets there are twenty-three whose names are preserved in Holy Writ, omitting those whose writings have come down to us (Ladd, 'Doctrine of Scripture,' 1:117, etc.). A prophet's son; i.e. brought up in the schools of the prophets, the pupils of which were called "sons of the prophets" (see 1Ki_20:35; 2Ki_2:5). Amos was neither self-commissioned nor trained in any human institution. A herdman (boger); usually "a cowherd;" here "a shepherd;" αἰπόλος. A gatherer of sycomore fruit. The phrase, boles shiqmim, may mean either one who plucks mulberry figs for his own sustenance, or one who cultivates them for others. The latter is probably the meaning of the term here. The Septuagint rendering, κνίζων συκάμινα, "pricking sycamore fruit," and that of the Vulgate, vellicans sycomoros, indicate the artificial means for ripening the fruit, which was done by scraping, scratching, or puncturing it, as is sometimes done to the figs of commerce. As the tree bore many crops of fruit in the year, it would afford constant employment to the dresser.
The prophet, undaunted by Amaziah's threats, in simple language declares that he does not practise prophecying as a profession or to gain a livelihood, but in obedience to the voice of God. The exercise of the prophetical office was restricted neither to sex nor rank. There were many prophetesses in Israel, e.g. Deborah (Jdg_4:1-24.), Huldah (2Ki_22:14), Noadiah (Neh_6:14); and besides a large number of nameless prophets there are twenty-three whose names are preserved in Holy Writ, omitting those whose writings have come down to us (Ladd, 'Doctrine of Scripture,' 1:117, etc.). A prophet's son; i.e. brought up in the schools of the prophets, the pupils of which were called "sons of the prophets" (see 1Ki_20:35; 2Ki_2:5). Amos was neither self-commissioned nor trained in any human institution. A herdman (boger); usually "a cowherd;" here "a shepherd;" αἰπόλος. A gatherer of sycomore fruit. The phrase, boles shiqmim, may mean either one who plucks mulberry figs for his own sustenance, or one who cultivates them for others. The latter is probably the meaning of the term here. The Septuagint rendering, κνίζων συκάμινα, "pricking sycamore fruit," and that of the Vulgate, vellicans sycomoros, indicate the artificial means for ripening the fruit, which was done by scraping, scratching, or puncturing it, as is sometimes done to the figs of commerce. As the tree bore many crops of fruit in the year, it would afford constant employment to the dresser.
15And the LORD took me as I followed the flock, and the LORD said unto me, Go, prophesy unto my people Israel.
Jamieson-Fausset-Brown
15. took me as I followed the flock--So David was taken (2Sa 7:8; Psa 78:70, 71). Messiah is the antitypical Shepherd (Psa 23:1-6; Joh 10:1-18).
unto my people--"against" [Maurer]; so Am 7:16. Jehovah claims them still as His by right, though slighting His authority. God would recover them to His service by the prophet's ministry.
15. took me as I followed the flock--So David was taken (2Sa 7:8; Psa 78:70, 71). Messiah is the antitypical Shepherd (Psa 23:1-6; Joh 10:1-18).
unto my people--"against" [Maurer]; so Am 7:16. Jehovah claims them still as His by right, though slighting His authority. God would recover them to His service by the prophet's ministry.
The Pulpit Commentary
As I followed; literally, from after from behind, as in the call of David (2Sa_7:8; Psa_78:70), The Divine call came to him suddenly and imperatively, and he must needs obey it. He, therefore, could not follow Amaziah's counsel.
As I followed; literally, from after from behind, as in the call of David (2Sa_7:8; Psa_78:70), The Divine call came to him suddenly and imperatively, and he must needs obey it. He, therefore, could not follow Amaziah's counsel.
16Now therefore hear thou the word of the LORD: Thou sayest, Prophesy not against Israel, and drop not thy word against the house of Isaac.
Jamieson-Fausset-Brown
16. drop--distil as the refreshing drops of rain (De 32:2; Eze 21:2; compare Mi 2:6, 11).
16. drop--distil as the refreshing drops of rain (De 32:2; Eze 21:2; compare Mi 2:6, 11).
The Pulpit Commentary
Hear thou the word of the Lord. The punishment of him who tried to impede God's message. Drop not thy word. Be not continually pouring forth prophecy. The word is used similarly in Mic_2:6, Mic_2:11 and Eze_21:2. The idea, though not the term, is taken from Deu_32:2. Septuagint, μὴ ὀχλαγωγήσῃς, "raise no tumult," which rather expresses Amaziah's fear of the effect of the utterance than translates the word. St. Jerome's explanation is somewhat too subtle, "Stillare prophetas idioma Scripturarum est, quod non totam Dei simul inferant iram, sed parvas stillas comminatione denuntient."
Hear thou the word of the Lord. The punishment of him who tried to impede God's message. Drop not thy word. Be not continually pouring forth prophecy. The word is used similarly in Mic_2:6, Mic_2:11 and Eze_21:2. The idea, though not the term, is taken from Deu_32:2. Septuagint, μὴ ὀχλαγωγήσῃς, "raise no tumult," which rather expresses Amaziah's fear of the effect of the utterance than translates the word. St. Jerome's explanation is somewhat too subtle, "Stillare prophetas idioma Scripturarum est, quod non totam Dei simul inferant iram, sed parvas stillas comminatione denuntient."
17Therefore thus saith the LORD; Thy wife shall be an 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.
Jamieson-Fausset-Brown
17. Thy wife shall be an harlot in the city--that is, shall be forced by the enemy, while thou art looking on, unable to prevent her dishonor (Is 13:16; La 5:11). The words, "saith THE Lord are in striking opposition to "Thou sayest" (Am 7:16).
divided by line--among the foe.
a polluted land--Israel regarded every foreign land as that which really her own land was now, "polluted" (Is 24:5; Jr 2:7).
17. Thy wife shall be an harlot in the city--that is, shall be forced by the enemy, while thou art looking on, unable to prevent her dishonor (Is 13:16; La 5:11). The words, "saith THE Lord are in striking opposition to "Thou sayest" (Am 7:16).
divided by line--among the foe.
a polluted land--Israel regarded every foreign land as that which really her own land was now, "polluted" (Is 24:5; Jr 2:7).
The Pulpit Commentary
With this denunciation compare that of Jeremiah (Jer_20:3, etc.) against Pashur. As husband, as father, as citizen, Amamah shall suffer grievously. Shall be an harlot in the city. Not play the harlot willingly, but suffer open violence when the city is taken (comp. Isa_13:16; Lam_5:11). And thy daughters. This would be abnormal cruelty, as the Assyrians usually spared the women of conquered towns. Shall be divided by line. Amaziah's own land was to be portioned out to strangers by the measuring line (Zec_2:2). A polluted land; an unclean land; i.e. a Gentile country. Amaziah himself was to share his countrymen's captivity. The sins and idolatry of the people are often said to defile the land; e.g. Le 18:25; Num_35:33; Jer_2:7. Shall surely go into captivity; or, be led away captive. Amos repeats the very words which formed part of his accusation (verse 11), in order to show that God's purpose is unchanged, and that he, the prophet, must utter the same denunciation (see the accomplishment, 2Ki_17:6).
With this denunciation compare that of Jeremiah (Jer_20:3, etc.) against Pashur. As husband, as father, as citizen, Amamah shall suffer grievously. Shall be an harlot in the city. Not play the harlot willingly, but suffer open violence when the city is taken (comp. Isa_13:16; Lam_5:11). And thy daughters. This would be abnormal cruelty, as the Assyrians usually spared the women of conquered towns. Shall be divided by line. Amaziah's own land was to be portioned out to strangers by the measuring line (Zec_2:2). A polluted land; an unclean land; i.e. a Gentile country. Amaziah himself was to share his countrymen's captivity. The sins and idolatry of the people are often said to defile the land; e.g. Le 18:25; Num_35:33; Jer_2:7. Shall surely go into captivity; or, be led away captive. Amos repeats the very words which formed part of his accusation (verse 11), in order to show that God's purpose is unchanged, and that he, the prophet, must utter the same denunciation (see the accomplishment, 2Ki_17:6).
THE HOLY BIBLE
Amos
Chapter 7
Translated out of the original tongues, and with the former translations diligently compared and revised.
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“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105