13. For, lo, he that formeth the mountains, &c.] For well thou knowest, there is no hoping to resist the power of the Almighty: it is He that formeth the mountains, and infuseth the spirit into man, and knoweth and de- VOL. II. 13. — the prudent shall keep silence in that time; &c.] Seeing that his admonitions will do no good to men wholly devoted to their own ways of unlawful gain, and will be injurious to such as rebuke them. Dr. Stokes. 14. — as ye have spoken.] Ye are wont to boast of your interest in the Lord, and of the promises made by Him to your fathers. Obedience is the condition required on your part to qualify you for his favour. W. Lowth. 16. — the husbandman &c.] Husbandmen shall have their part in the common sorrow, forasmuch as their corn shall be wasted and devoured; and those, whose trade and practice it is to make a common lamentation, shall now mourn in earnest, without a hire. Bp. Hall. See the note on Jer. ix. 17. Before CHRIST 787. d Zeph. 1. 13. vineyards of desire. remnant. c Ps. 34. 14. &97. 10. Rom. 12. 9. nations, &c.] Sion or Jerusalem, and Samaria, are the chief seats of the two kingdoms of Judah and Israel, whither is the greatest resort of the whole nation. The word rendered "nations" usually signifies the heathens, but sometimes denotes the Jews. W. Lowth. Others refer this passage to the nobles, wise, and great men, of every place: men that were heads among their own people. Poole. 17. And in all vineyards shall be wailing:.] Where there used to be shouting and rejoicing, when the summer fruits were gathered in. See Isa. xvi. 10; Jer. xxv. 33; xlviii. 30. W. Lowth. 18. Woe unto you that desire the day of the Lord! &c.] Woe to those among you, that mock at the tidings of this sad day of the Lord, and scornfully ask, why it doth not come, and when it will come! they shall find that it will come, little to their comfort; they shall find it is not a day for mirth or pleasure, but for heaviness and sorrow. Bp. Hall. Compare the passages in the margin. 19. As if a man did flee from a lion, &c.] It shall be with you as with a man, who, flying from a lion, meets in his way with a bear; and to escape both, flies into a house, and laying his hand upon the wall, to get over, is bitten by a serpent; so shall you, shunning one dauger, fall into another. Bp. Hall. 20. Shall not the day &c.] A strong affirmation is conveyed in this question. Darkness is naturally put for calamity, and light for gladness. Abp. Newcome. 21-24. These four verses convey the same sense as Isa. i. 11-16; Jer. vi. 20; vii. 21-23; Hos. vi. 6; viii. 13: all which places import how little valuable are the external rites of religion, unless they are accompanied with universal obedience. W. Lowth. 23. -thy songs; -thy viols.] The usual accompaniments of sacrifices among both Jews and heathens. Abp. Newcome. The psalms and hymns were sung in the temple with instrumental musick. W. Lowth. 24. But let judgment run down as waters, &c.] Instead of relying upon mere outward offerings in honour of me, take care that justice be impartially administered, so that every one may partake of it as of the waters of a river; and take care also, that all live holy and righteous lives, so that their good example may, like a mighty stream, bear down all wickedness before it. Dr. Wells. 25, 26. Have ye offered &c.] Have ye not forty entire years together, in the wilderness, bewrayed your averseness from me, and your inclination to idolatry? Was it to me, that in this while ye offered your sacrifices, O ye house of Israel? No: howsoever ye pretended to bear my tabernacle, yet indeed ye did your services and 26. -the star of your god.] The heathens had images that represented the heavenly bodies; see 2 Kings xxiii. 11; 2 Chron. xxxiv. 4; so the image of Chiun represented the star of Saturn, as that of Moloch did the sun. W. Lowth. Or, probably here is an illusion to the figure of a star, fixed on the head of an image of a false god. Abp. Newcome. The sorts of idolatry here recited are not to be restrained to the time, during which the Israelites lived in the wilderness, but are to be extended over the whole space which passed from their coming out of Egypt to the time of Amos. Dancus. 27. Therefore will I cause you to go &c.] That is, Because of the little sincerity and devotion, with which your forefathers formerly performed their sacrifices to me, and with which you perform them at present. The prophets often upbraid the Jews with the sins of their forefathers, and threaten them with remarkable judgments on that account, when their posterity continue in the same or worse impieties. See Hos. ix. 9, 10; x. 9. Compare Matt. xxiii. 35. W. Lowth. -beyond Damascus.] To which city it seems probable that Hazael carried many captives, 2 Kings x. 32, 33. But now the Israelites were to be led away captives into Assyria and Media, 2 Kings xv. 29; xvii. 6. Abp. Newcome. — be they better than these kingdoms? &c.] Why then do ye worship their gods? and why are ye not grateful to Jehovah? Abp. Newcome. — they are not grieved for the affliction of Joseph.] They do not humble themselves under God's afflicting hand, nor lay to heart the miseries the Divine judgments have brought upon the kingdom of "Israel," called by the name "Joseph," and "the house of Joseph," chap. v. 6. 15. W. Lowth. Wine, and musick, and gorgeous apparel, and delicate fare, are things which God in his goodness hath created, and given to the children of men for their comfort; and they may use them lawfully, and take comfort in them as their portion: but he that shall use any of them intemperately, or unseasonably, or vainly, or wastefully, abuseth both them and himself. And therefore we shall often find both the things themselves condemned, and those that used them blamed, in the Scriptures. Besides the text, see Isa. iii. 18—23; Luke xvi. 19; vi. 25. And yet none of all the things, here condemned, were or are in themselves unlawful: it was the excess only, or other disorder in the use of them, that made them obnoxious to reproof. In many things of this sort we may easily err, in point either of judgment, or of practice, or of both, if we do not wisely distinguish the use from the abuse. Often because the abuses are common, and great, we peevishly condemn in others the very use of some lawful things. Often again, because there is evidently a lawful use of the things, we impudently justify ourselves in the very abuse of them. In the former case we infringe our brethren's liberty; in the latter we pollute our own. The best and safest way for us in all indifferent things is this: to be indulgent to others, but strict to ourselves: in allowing them their liberty with the most, but taking our own liberty ever with the least. Bp. Sanderson. Chap. VII. ver. 1. — after the king's mowings.] Or, "feedings" agreeably to the remark of Mr. Stuart, that in general they mow not their grass, to make hay, as we do; but cut it off the ground, either green or withered, as they have occasion to use it. Harmer, Fragments to Calmet. fruit.] The basket of ripe summer fruit which Amos saw in this fourth vision, was to denote that Israel's sins were now ripe for judgment; as the time of judgment is elsewhere expressed by an harvest or a vintage. See Joel iii. 13. The two Hebrew words for "summer fruit" and "an end" have an affinity in sound, which gives occasion to a play on the words not unusual in Scripture. W. Lowth. See Jer. i. 11, and the note there. 3. And the songs of the temple shall be howlings in that day.] Instead of the songs and musick of the temples of Beth-el and other high places, there shall be nothing but howlings and shriekings of those that are slain. Bp. Hall. 2. — Calneh.—Hamath—Gath] Calneh was a city in the region of Babylon, Gen. x. 10; and, as it seems, lately subdued by the Assyrians. Hamath was a Syrian city on the Orontes. It was conquered by Jeroboam, 2. Though they dig into hell, &c.] Though they hide themselves in the deepest holes or caverns of the earth, (see Isa. ii. 19,) or take refuge in the highest fortresses, they shall not escape my vengeance. W. Lowth. 3. Ye that put far away the evil day, &c.] Who persuade yourselves that God's judgments will not overtake you, and turn the seat of justice into the seat of oppression. W. Lowth. 4—6. These three verses are an elegant description of the ill uses which men too often make of a plentiful fortune. It shuts out all serious considerations, makes them void of compassion towards the afflicted, and disposes them to regard nothing but the gratification of their senses. W. Lowth. 4. — beds of ivory. That is, sofas adorned or inlaid with ivory. In Homer we read of "a couch wreathed with ivory and silver;" and "a bed variegated with gold, silver, and ivory." Parkhurst. — lambs] In many parts of the East lambs are spoken of as a sort of food excessively delicious. Sir J. Chardin. 3. The Lord repented for this: &c.] To affect the mind of the Prophet, and by him that of the people, God displays different judgments, and shews his elemency by forbearing to execute them upon the intercession of Amos; it being his sole intention to represent these modes of punishment, and not to inflict them. Abp. Newcome. 4. — behold, the Lord God called to contend by fire. &c.] The second vision represents a more furious enemy, that consumed all before him, like a flaming fire, an element that hath no mercy. Dr. Stokes. 5. — like David;] Abusing his holy example, in applying to purposes of wantonness and not what he consecrated and dedicated to God. It is the abuse of musick which is here condemned. Danaus. 5. Saying, When will the new moon be gone.] When shall we have done with these solemn feasts, wherein we are not allowed to buy and sell? would God these new moons and sabbaths were once past, that we might sell our corn at a high rate; making the measure of the wheat small, and the weights, wherewith the silver is weighed, great and heavy; and falsifying the balances 6. That drink wine in bowls,] The Prophet alludes, either to the quantity drunk, or more probably to the magnificence of the drinking vessel. Harmer. 6. That we may buy the poor for silver, &c.] That we may cause the poor to sell themselves to our servitude for a little silver, as being not able to sustain themselves; and that we may buy the needy for a pair of shoes, even for the basest necessaries: yea, and that, by this means, we may put off at an unreasonable rate the very refuse and offal of the wheat. Bp. Hall. 7, 8. — the Lord stood upon a wall made by a plumbline.] Before CHRIST 787. Or, green horus. (or, for) Jacob shall stand? The rejection of Israel foreshewn. Amaziah complaineth of Amos. Before CHRIST 757. 7. The Lord hath sworn by the excellency of Jacob,] That is, by Jacob's most eminent and incommunicable One, or by Jacob's holy One: see chap. iv. 2. Jos. Mede. By Himself, who is truly the glory of Jacob or Israel, see Ps. lxvii. 34: whatever other excellency or advantage they may make the subject of their glory. See chap. vi. 8. W. Lowth. 8. — I abhor the excellency of Jacob,] Whatever the kingdoms of Israel and Judah value themselves for is hateful to me, as having been abused by them, and made instrumental in dishonouring me. W. Lowth. 9. — if there remain ten men in one house, that they shall die.] Those that escape the hands of the enemy, shall die by pestilence or famine during the siege. W. Lowth, Abp. Newcome. 8. — it shall rise up wholly as a flood;] This deluge of sin in the nation shall make her punishment overflow, and overwhelm her in every part. Dr. Stokes. — it shall be cast out and drowned, as by the flood of Egypt.] Or rather, the river of Egypt. The inhabitants of the land shall be cast out of their possessions, or the land itself shall be swallowed up by the invading Assyrians, as Egypt is by the inundation of the river Nile. W. Lowth. 9. And the high places &c.] "The high places of Isaac" where the altar and grove at Beer-sheba, where Isaac dwelt and built an altar, Gen. xxvi. 25; xlvi. 1; this place was afterwards abused to idolatry, chap. v. 5. "The sanctuaries of Israel" were the places set apart for idolatrous worship, such as Beth-el, Gilgal, and Beer-sheba, chap. iii. 14; v. 5. The word "sanctuary" is used for an idolatrous temple, Isa. xvi. 12. W. Lowth. — I will rise against the house of Jeroboam with the sword.] This was fulfilled when Shallum conspired against Zechariah the son of Jeroboam, and slew him. 2 Kings xv. 10: he was the last that reigned of that family. W. Lowth. 9. — I will cause the sun to go down at noon.] Your sorrow shall be so extreme in that day, and that day shall be to you so black and gloomy, as if the sun were gone down at noon-day, and as if darkness had covered A famine of the word threatened. The certainty of Before CHRIST 787. and I will darken the earth in the clear day: 10. And a man's uncle shall take him up, &c.] A man shall not have a brother or a son left, to do him the last offices of his burial; but if his uncle or his kinsman Their incorrigibleness. CHAP. VI, VII. The judgments of the grasshoppers, &c. Before CHRIST 787. will not, or, have not. § Or, droppings. with thee? and he shall say, No. Then shall he say, † Hold thy tongue: for || we may not make mention of the name of the LORD. 10. Then Amaziah the priest of Beth-el] This Amaziah was a priest, not of the tribe of Levi, but such an one as those were, whom Jeroboam, the first of that name, had consecrated to perform the idolatrous service at Beth-el. See 1 Kings xii. 31. W. Lowth. — Amos hath conspired against thee in the midst of the house of Israel.] That is, in Beth-el, where is the greatest confluence of thy subjects. Bp. Hall. 11. — the great house &c.] Universal ruin shall be spread through the city by the enemy. Or the earthquake may be alluded to. Abp. Newcome. 11. — Jeroboam shall die by the sword.] This was a plain perverting of the Prophet's words; for he did not prophesy against the king himself, but against his family and posterity. W. Lowth. 11. — I will send a famine in the land, &c.] Not a famine of material bread, &c. but a spiritual famine of the word of God, which alone is able to feed and save your souls. Bp. Hall. It was usual among the Jews to resort to the Prophets for counsel under any difficulty. See chap. ii. 11; Ezek. xiv. 7; xx. 1. Amos tells them, that in a little time there will be no Prophets for them to consult; and this shall be a just punishment for their despising the former Prophets, and their instructions. This was fulfilled upon the whole nation at the time of the Babylonish captivity: see Lam. ii. 9; Ps. lxxiv. 9; Ezek. vii. 26. And after their return from captivity they had no succession of Prophets, from the time of Malachi till the coming of Christ. See 1 Mac. iv. 46; ix. 27. W. Lowth. 12. Shall horses run upon the rock? &c.] Is it possible, that horses should run upon the steep and craggy cliffs? or can it be, that the husbandman should drive his plough through those hard rocks? so impassable is it, that ye Israelites should continue to prosper while ye remain thus sinful; for ye have corrupted judgment and justice, and made it hateful and deadly to the innocent. Bp. Hall. See Bp. Lowth's note on Isa. v. 2s. 12, 13. Also Amaziah said unto Amos, O thou seer, &c.] Retire home to thy own country of Judah, and there maintain thyself, and there bestow thy pains and admonitions: but venture not any more to vent thy prophecies in Beth-el; for thou knowest the condition of this place; it is both the king's sanctuary for his devotion, and the king's court for state; meddle not any more with prophesying here, lest thou provoke the king's anger against thee. Bp. Hall. 14. — I was no prophet, neither was I a prophet's son; I was not a Prophet by profession, nor bred up in the schools of the Prophets, as usually were those who took the prophetic office upon them. See 2 Kings ii. 5, &c.; iv. 38; vi. 1. W. Lowth. Amos says, that he had no pretensions to the office or title of a Prophet by birth, succession, or education; but since it had pleased God to lay upon him, by a special commission, the necessity of prophesying, he must obey the Divine call rather than the command of the king. Dr. Stokes. — sycomore fruit:] A sort of wild fig, called by some the Egyptian fig. W. Lowth. See the note on 1 Kings x. 27. 12. — from sea to sea, &c.] That is, from the east sea, namely, either the sea of Galilee, or the salt sea, to the west, or Mediterranean sea; and "from the north even to the east" again; that is, all through the kingdom. Dr. Wells. 13. In that day shall the fair virgins and young men faint for thirst. They who are in the bloom of their youth, and in the strength of their age, shall faint and be dispirited, like those that want necessary refreshment. Compare Jer. xlviii. 18. W. Lowth. 13. Ye which rejoice in a thing of nought.] In your own strength, which is vain and nothing worth. Bp. Hall. Or in your idols, which are nothing, 1 Cor. viii. 4. Abp. Newcome. — horus] That is, dominion. See the notes on 14. — I will raise up against you a nation.] That is, the Assyrians who should afflict them from one end of the land to the other. "The entering in of Hamath" was the northern border of their country; and "the river of the wilderness" is the same with "the river of Egypt," the boundary of Judea on the south, Gen. xv. 18. W. Lowth. The sins here described, as especially provoking God's THU S hath the Lord God shewed unto me; and, behold, he formed shooting up of the latter growth; and, lo, it was the latter growth after the king's mowings. 14. They that swear by the sin of Samaria, &c.] Those idolatrous Israelites, that swear by the molten images of Samaria, and say, As the god which is worshipped in Dan, and the author of the religion of Beer-sheba liveth; even they shall fall into utter perdition, and never rise again. Bp. Hall. "The sin of Samaria" was the calf, set up at Beth-el by Jeroboam, who committed a great sin in so doing, and made Israel to sin, 1 Kings xii. 30; xiv. 16; compare Mic. i. 5. "The manner," or way, "of Beer-sheba" is rendered "the god of Beer-sheba" in the Greek version, which expresses the sense rather than the words. The "way" or "manner," signifies the same with "the way of worship:" in this sense it is probably taken, Hos. x. 13; and the phrase is often used so in the Acts; particularly chap. xix. 23; xxiv. 14. Here it is taken figuratively for the god or object of their worship. Beer-sheba was a place noted for idolatry, as hath been observed upon chap. v. 5. W. Lowth. The punishment, which is here threatened upon the people for their sins, is, that God would "send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord." Let us learn hence, that the most terrible chastisement God can inflict upon a people is to deprive them of his word, and no longer to send his faithful servants among them: and therefore, that those, who enjoy these precious advantages, ought to esteem them above all things, and make a good use of them, lest they be deprived of them by the just judgment of God. Ostervald. Chap. IX. The Prophet sees a fifth vision, representing a final destruction of the kingdom of Israel; but he concludes his prophecy with promises of restoring the kingdom of David, and the Jewish nations under the Messias, when the Church shall be enlarged by the Gentiles coming into it. W. Lowth. Ver. 1. — Smite the lintel of the door, &c.] This signifies that a severe blow was by the Divine command to be inflicted on those who were thought to be most eminent, and most able to support and give aid to the temple and the whole nation to whom it belonged. Dr. Stokes. — and cut them in the head, all of them;] That is, I will destroy all the chief of the kingdom of Israel. Dr. Wells. The "head" corresponds to the "lintel" in the foregoing clause. Abp. Newcome. As if he had said, Let them that are in the highest place, the guides and governours of the people, have the first and greatest blow, that in them others may see their doom. And after that, "I will slay the last of them" also, the lowest of the people, "with the sword" of a cruel enemy. Dr. Stokes.