{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"AMO","commentaryId":"jamieson-fausset-brown","name":"Amos","commonName":"Amos","introduction":"AMOS (meaning in Hebrew \"a burden\") was (Amo 1:1) a shepherd of Tekoa, a small town of Judah, six miles southeast from Beth-lehem, and twelve from Jerusalem, on the borders of the great desert (Ch2 20:20; compare Ch2 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 (Kg2 3:4), exercising it. Amos, however (from Amo 7:14-15), seems to have been of humble rank.\n\nThough 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.\n\nThe time of his prophesying was in the reigns of Uzziah king of Judea, and Jeroboam II, son of Joash, king of Israel (Amo 1:1), that is, in part of the time in which the two kings were contemporary; probably in Jeroboam's latter years, after that monarch had recovered from Syria \"the coast of Israel from the entering of Hamath to the sea of the plain\" (Kg2 14:25-27); for Amos foretells that these same coasts, \"from the entering in of Hamath unto the river of the wilderness,\" should be the scene of Israel's being afflicted (Amo 6:14); also his references to the state of luxurious security then existing (Amo 6:1, Amo 6:4, Amo 6:13), and to the speedy termination of it by the Assyrian foe (Amo 1:5; Amo 3:12, Amo 3:15; Amo 5:27; Amo 8:2), point to the latter part of Jeroboam's reign, which terminated in 784 B.C., the twenty-seventh year of Uzziah's reign, which continued down to 759 B.C. He was contemporary with Hosea, only that the latter continued to prophesy in reigns subsequent to Uzziah (Hos 1:1); whereas Amos ceased to prophesy in the reign of that monarch. The scene of his ministry was Beth-el, where the idol calves were set up (Amo 7:10-13). There his prophecies roused Amaziah, the idol priest, to accuse him of conspiracy and to try to drive him back to Judah.\n\nThe first six chapters are without figure; the last three symbolical, but with the explanation subjoined. He first denounces the neighboring peoples, then the Jews, then Israel (from the third chapter to the end), closing with the promise or restoration under Messiah (Amo 9:11-15). His style is thought by JEROME to betray his humble origin; but though not sublime, it is regular, perspicuous, and energetic; his images are taken from the scenes in nature with which he was familiar; his rhythms are flowing, his parallelisms exact, and his descriptions minute and graphic. Some peculiar expressions occur: \"cleanness of teeth,\" that is, want of bread (Amo 4:6); \"the excellency of Jacob\" (Amo 6:8; Amo 8:7); \"the high places of Isaac\" (Amo 7:9); \"the house of Isaac\" (Amo 7:16); \"he that createth the wind\" (Amo 4:13).\n\nHENGSTENBERG 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.\n\nTwo quotations from Amos occur in the New Testament (compare Act 7:42-43, with Amo 5:25-26; and Act 15:16-17, with Amo 9:11).\n\nPHILO, 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. \n\n\n\nNext: Amos Chapter 1\n\n","order":30,"numberOfChapters":9,"sha256":"2747ae6a0927cdcd6de6d9736a1e183554e6f56c835022bc1dceb22c58813f10","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/AMO/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"AMO","chapter":1},"lastChapterNumber":9,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/AMO/9.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"AMO","chapter":9},"totalNumberOfVerses":132},"chapter":{"number":7,"content":[{"type":"verse","number":2,"content":["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 (Kg2 15:19-20)? Compare Isa 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). \n\nhe is small--reduced in numbers and in strength.\n\n"]},{"type":"verse","number":3,"content":["repented for this--that is, of this. The change was not in the mind of God (Num 2:19; Jam 1:17), but in the effect outwardly. God unchangeably does what is just; it is just that He should hear intercessory prayer (Jam 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 Gen 18:23-33; Sa1 15:11; Jer 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. \n\nIt shall not be--Israel's utter overthrow now. Pul was influenced by God to accept money and withdraw from Israel.\n\n"]},{"type":"verse","number":4,"content":["called to contend--that is with Israel judicially (Job 9:3; Isa 66:16; Eze 38:22). He ordered to come at His call the infliction of punishment by \"fire\" on Israel, that is, drought (compare Amo 4:6-11), [MAURER]. Rather, war (Num 21:28), namely, Tiglath-pileser [GROTIUS]. \n\ndevoured the . . . deep--that is a great part of Israel, whom he carried away. Waters are the symbol for many people (Rev 17:15). \n\ndid eat up a part--namely, all the land (compare Amo 4:7) of Israel east of Jordan (Ch1 5:26; Isa 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.\n\n"]},{"type":"verse","number":7,"content":["wall made by a plumb-line--namely, perpendicular.\n\n"]},{"type":"verse","number":8,"content":["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 Gen 18:33). The plummet line was used not only in building, but in destroying houses (Kg2 21:13; Isa 28:17; Isa 34:11; Lam 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 (Kg2 17:3, Kg2 17:5-6, Kg2 17:23). \n\nnot . . . pass by . . . any more--not forgive them any more (Amo 8:2; Pro 19:11; Mic 7:18).\n\n"]},{"type":"verse","number":9,"content":["high places--dedicated to idols. \n\nof Isaac--They boasted of their following the example of their forefather Isaac, in erecting high places at Beer-sheba (Amo 5:5; compare Gen 26:23-24; Gen 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 Amo 8:14). \n\nhouse 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 (Kg2 15:8-10).\n\n"]},{"type":"verse","number":10,"content":["AMAZIAH'S CHARGE AGAINST AMOS: HIS DOOM FORETOLD. (Amo 7:10-17)\n\npriest 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 (Kg1 18:17; Jer 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 (Act 17:6-7; Act 24:5). \n\nin the midst of . . . Israel--probably alluding to Amos' own words, \"in the midst of . . . Israel\" (Amo 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. \n\nland 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.\n\n"]},{"type":"verse","number":11,"content":["Jeroboam shall die, &c.--Amos had not said this: but that \"the house of Jeroboam\" should fall \"with the sword\" (Amo 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.\n\n"]},{"type":"verse","number":12,"content":["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. \n\nseer--said contemptuously in reference to Amos visions which precede. \n\nthere 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.\"\n\n"]},{"type":"verse","number":13,"content":["prophesy not again-- (Amo 2:12). \n\nat Beth-el--Amaziah wants to be let alone at least in his own residence. \n\nthe 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 (Gen 28:16, Gen 28:19; Gen 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. \n\nking'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.\n\n"]},{"type":"verse","number":14,"content":["I was no prophet--in answer to Amaziah's insinuation (Amo 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 Kg1 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 Amo 7:15, \"flock\"; the Hebrew for \"herdsman\" includes the meaning, shepherd, compare Amo 1:1) in humble position, who did not even think of prophesying among you, until a divine call impelled me to it. \n\nprophet'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 (Kg2 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 (Kg2 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. \n\nsycamore--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 Kg1 10:27). \n\ngatherer--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.\n\n"]},{"type":"verse","number":15,"content":["took me as I followed the flock--So David was taken (Sa2 7:8; Psa 78:70-71). Messiah is the antitypical Shepherd (Psa 23:1-6; John 10:1-18). \n\nunto my people--\"against\" [MAURER]; so Amo 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.\n\n"]},{"type":"verse","number":16,"content":["drop--distil as the refreshing drops of rain (Deu 32:2; Eze 21:2; compare Mic 2:6, Mic 2:11).\n\n"]},{"type":"verse","number":17,"content":["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 (Isa 13:16; Lam 5:11). The words, \"saith the Lord,\" are in striking opposition to \"Thou sayest (Amo 7:16). \n\ndivided by line--among the foe. \n\na polluted land--Israel regarded every foreign land as that which really her own land was now, \"polluted\" (Isa 24:5; Jer 2:7).\n\n\n\n\nNext: Amos Chapter 8\n\n"]}],"introduction":"showed . . . me; and, behold--The same formula prefaces the three visions in this chapter, and the fourth in Amo 8:1. \n\ngrasshoppers--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]. \n\nthe 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. \n\nthe 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 (Kg2 14:25), after it had been mown down, as it were, by Hazael and Ben-hadad of Syria (Kg2 13:3), [GROTIUS].\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/AMO/7.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"AMO","chapter":7},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/AMO/8.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"AMO","chapter":8},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/AMO/6.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"AMO","chapter":6},"numberOfVerses":14}