{"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":9,"content":[{"type":"verse","number":2,"content":["Though they dig into hell--though they hide ever so deeply in the earth (Psa 139:8). \n\nthough they climb up to heaven--though they ascend the greatest heights (Job 20:6-7; Jer 51:53; Oba 1:4).\n\n"]},{"type":"verse","number":3,"content":["Carmel--where the forests, and, on the west side, the caves, furnished hiding-places (Amo 1:2; Jdg 6:2; Sa1 13:6). \n\nthe sea--the Mediterranean, which flows at the foot of Mount Carmel; forming a strong antithesis to it. \n\ncommand the serpent--the sea-serpent, a term used for any great water monster (Isa 27:1). The symbol of cruel and oppressive kings (Psa 74:13-14).\n\n"]},{"type":"verse","number":4,"content":["though they go into captivity--hoping to save their lives by voluntarily surrendering to the foe.\n\n"]},{"type":"verse","number":5,"content":["As Amos had threatened that nowhere should the Israelites be safe from the divine judgments, he here shows God's omnipotent ability to execute His threats. So in the case of the threat in Amo 8:8, God is here stated to be the first cause of the mourning of \"all that dwell\" in the land, and of its rising \"like a flood, and of its being \"drowned, as by the flood of Egypt.\"\n\n"]},{"type":"verse","number":6,"content":["stories--literally, \"ascents,\" that is, upper chambers, to which the ascent is by steps [MAURER]; evidently referring to the words in Psa 104:3, Psa 104:13. GROTIUS explains it, God's royal throne, expressed in language drawn from Solomon's throne, to which the ascent was by steps (compare Kg1 10:18-19). \n\nfounded his troop--namely, all animate creatures, which are God's troop, or host (Gen 2:1), doing His will (Psa 103:20-21; Joe 2:11). MAURER translates, \"His vault,\" that is, the vaulted sky, which seems to rest on the earth supported by the horizon.\n\n"]},{"type":"verse","number":7,"content":["unto me--however great ye seem to yourselves. Do not rely on past privileges, and on My having delivered you from Egypt, as if therefore I never would remove you from Canaan. I make no more account of you than of \"the Ethiopian\" (compare Jer 13:23). \"Have not I (who) brought you out of Egypt,\" done as much for other peoples? For instance, did I not bring \"the Philistines (see on Isa 14:29, &c.) from Caphtor (compare Deu 2:23; see on Jer 47:4), where they had been bond-servants, and the Syrians from Kir?\" It is appropriate, that as the Syrians migrated into Syria from Kir (compare Note, see on Isa 22:6), so they should be carried back captive into the same land (see on Amo 1:15; Kg2 16:9), just as elsewhere Israel is threatened with a return to Egypt whence they had been delivered. The \"Ethiopians,\" Hebrew, \"Cushites,\" were originally akin to the race that founded Babylon: the cuneiform inscriptions in this confirming independently the Scripture statement (Gen 10:6, Gen 10:8, Gen 10:10).\n\n"]},{"type":"verse","number":8,"content":["eyes . . . upon the sinful kingdom--that is, I am watching all its sinful course in order to punish it (compare Amo 9:4; Psa 34:15-16). \n\nnot utterly destroy the house of Jacob--Though as a \"kingdom\" the nation is now utterly to perish, a remnant is to be spared for \"Jacob,\" their forefather's sake (compare Jer 30:11); to fulfil the covenant whereby \"the seed of Israel\" is hereafter to be \"a nation for ever\" (Jer 31:36).\n\n"]},{"type":"verse","number":9,"content":["sift--I will cause the Israelites to be tossed about through all nations as corn is shaken about in a sieve, in such a way, however, that while the chaff and dust (the wicked) fall through (perish), all the solid grains (the godly elect) remain (are preserved), (Rom 11:26; compare Note, see on Jer 3:14). So spiritual Israel's final safety is ensured (Luk 22:32; Joh 10:28; Joh 6:39).\n\n"]},{"type":"verse","number":10,"content":["All the sinners--answering to the chaff in the image in Amo 9:9, which falls on the earth, in opposition \"to the grain\" that does not \"fall.\" \n\novertake . . . us--\"come on us from behind\" [MAURER].\n\n"]},{"type":"verse","number":11,"content":["In that day--quoted by James (Act 15:16-17), \"After this,\" that is, in the dispensation of Messiah (Gen 49:10; Hos 3:4-5; Joe 2:28; Joe 3:1). \n\ntabernacle of David--not \"the house of David,\" which is used of his affairs when prospering (Sa2 3:1), but the tent or booth, expressing the low condition to which his kingdom and family had fallen in Amos' time, and subsequently at the Babylonian captivity before the restoration; and secondarily, in the last days preceding Israel's restoration under Messiah, the antitype to David (Psa 102:13-14; Jer 30:9; Eze 34:24; Eze 37:24; see on Isa 12:1). The type is taken from architecture (Eph 2:20). The restoration under Zerubbabel can only be a partial, temporary fulfilment; for it did not include Israel, which nation is the main subject of Amos prophecies, but only Judah; also Zerubbabel's kingdom was not independent and settled; also all the prophets end their prophecies with Messiah, whose advent is the cure of all previous disorders. \"Tabernacle\" is appropriate to Him, as His human nature is the tabernacle which He assumed in becoming Immanuel, \"God with us\" (Joh 1:14). \"Dwelt,\" literally, tabernacled \"among us\" (compare Rev 21:3). Some understand \"the tabernacle of David\" as that which David pitched for the ark in Zion, after bringing it from Obed-edom's house. It remained there all his reign for thirty years, till the temple of Solomon was built, whereas the \"tabernacle of the congregation\" remained at Gibeon (Ch2 1:3), where the priests ministered in sacrifices (Ch1 16:39). Song and praise was the service of David's attendants before the ark (Asaph, &c.): a type of the gospel separation between the sacrificial service (Messiah's priesthood now in heaven) and the access of believers on earth to the presence of God, apart from the former (compare Sa2 6:12-17; Ch1 16:37-39; Ch2 1:3). \n\nbreaches thereof--literally, \"of them,\" that is, of the whole nation, Israel as well as Judah. \n\nas in . . . days of old--as it was formerly in the days of David and Solomon, when the kingdom was in its full extent and undivided.\n\n"]},{"type":"verse","number":12,"content":["That they may possess . . . remnant of Edom, and of all the heathen--\"Edom,\" the bitter foe, though the brother, of Israel; therefore to be punished (Amo 1:11-12), Israel shall be lord of the \"remnant\" of Edom left after the punishment of the latter. James quotes it, \"That the residue of men might seek after the Lord, and all the Gentiles,\" &c. For \"all the heathen\" nations stand on the same footing as Edom: Edom is the representative of them all. The residue or remnant in both cases expresses those left after great antecedent calamities (Rom 9:27; Zac 14:16). Here the conversion of \"all nations\" (of which the earnest was given in James's time) is represented as only to be realized on the re-establishment of the theocracy under Messiah, the Heir of the throne of David (Amo 9:11). The possession of the heathen nations by Israel is to be spiritual, the latter being the ministers to the former for their conversion to Messiah, King of the Jews; just as the first conversions of pagans were through the ministry of the apostles, who were Jews. Compare Isa 54:3, \"thy seed shall inherit the Gentiles\" (compare Isa 49:8; Rom 4:13). A remnant of Edom became Jews under John Hyrcanus, and the rest amalgamated with the Arabians, who became Christians subsequently. \n\nwhich are called by my name--that is, who belong to Me, whom I claim as Mine (Psa 2:8); in the purposes of electing grace, God terms them already called by His name. Compare the title, \"the children,\" applied by anticipation, Heb 2:14. Hence as an act of sovereign grace, fulfilling His promise, it is spoken of God. Proclaim His title as sovereign, \"the Lord that doeth this\" (\"all these things,\" Act 15:17, namely, all these and such like acts of sovereign love).\n\n"]},{"type":"verse","number":13,"content":["the days come--at the future restoration of the Jews to their own land. \n\nploughman shall overtake . . . reaper . . . treader of grapes him that soweth--fulfilling Lev 26:5. Such shall be the abundance that the harvest and vintage can hardly be gathered before the time for preparing for the next crop shall come. Instead of the greater part of the year being spent in war, the whole shall be spent in sowing and reaping the fruits of earth. Compare Isa 65:21-23, as to the same period. \n\nsoweth seed--literally, \"draweth it forth,\" namely, from the sack in order to sow it. \n\nmountains . . . drop sweet wine--an appropriate image, as the vines in Palestine were trained on terraces at the sides of the hills.\n\n"]},{"type":"verse","number":14,"content":["build the waste cities-- (Isa 61:4; Eze 36:33-36).\n\n"]},{"type":"verse","number":15,"content":["plant them . . . no more be pulled up-- (Jer 32:41). \n\nthy God--Israel's; this is the ground of their restoration, God's original choice of them as His.\n\n\n\n\n\nNext: Obadiah Introduction\n\n"]}],"introduction":"FIFTH AND LAST VISION. (Amo 9:1-15)\n\nNone can escape the coming judgment in any hiding-place: for God is omnipresent and irresistible (Amo 9:1-6). As a kingdom, Israel shall perish as if it never was in covenant with Him: but as individuals the house of Jacob shall not utterly perish, nay, not one of the least of the righteous shall fall, but only all the sinners (Amo 9:7-10). Restoration of the Jews finally to their own land after the re-establishment of the fallen tabernacle of David; consequent conversion of all the heathen (Amo 9:11-15).\n\nLord . . . upon the altar--namely, in the idolatrous temple at Beth-el; the calves which were spoken of in Amo 8:14. Hither they would flee for protection from the Assyrians, and would perish in the ruins, with the vain object of their trust [HENDERSON]. Jehovah stands here to direct the destruction of it, them, and the idolatrous nation. He demands many victims on the altar, but they are to be human victims. CALVIN and FAIRBAIRN, and others, make it in the temple at Jerusalem. Judgment was to descend both on Israel and Judah. As the services of both alike ought to have been offered on the Jerusalem temple-altar, it is there that Jehovah ideally stands, as if the whole people were assembled there, their abominations lying unpardoned there, and crying for vengeance, though in fact committed elsewhere (compare Eze. 8:1-18). This view harmonizes with the similarity of the vision in Amos to that in Isa 6:1-13, at Jerusalem. Also with the end of this chapter (Amo 9:11-15), which applies both to Judah and Israel: \"the tabernacle of David,\" namely, at Jerusalem. His attitude, \"standing,\" implies fixity of purpose. \n\nlintel--rather, the sphere-like capital of the column [MAURER]. \n\nposts--rather, \"thresholds,\" as in Isa 6:4, Margin. The temple is to be smitten below as well as above, to ensure utter destruction. \n\ncut them in the head--namely, with the broken fragments of the capitals and columns (compare Psa 68:21; Hab 3:13). \n\nslay the last of them--their posterity [HENDERSON]. The survivors [MAURER]. Jehovah's directions are addressed to His angels, ministers of judgment (compare Eze 9:1-11). \n\nhe that fleeth . . . shall not flee away--He who fancies himself safe and out of reach of the enemy shall be taken (Amo 2:14).\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/AMO/9.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"AMO","chapter":9},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/OBA/1.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"OBA","chapter":1},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/AMO/8.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"AMO","chapter":8},"numberOfVerses":14}