Amos · Chapter 3

Verse 1. Against the whole family] That is, all, both the kingdoms of Israel and Judah. In this all the twelve tribes are included.

Verses 1, 2. Hear this word against the whole family, &c. — All that family of which Jacob, or Israel, was the head. The word family is equivalent to people here and in the following verse. You only have I known — Acknowledged, by revealing myself to you, protecting you, and conferring on you peculiar privileges. Therefore will I punish you — Your sins, therefore, shall be punished, and that in an exemplary manner; because you have sinned against greater light and higher obligations than other nations are or have been favoured with; and you have manifested an ungrateful, as well as a disobedient spirit. For the same reason the angel is commanded to begin his execution at the sanctuary, Ezekiel 9:6; and St. Peter observes, that judgment must begin at the house of God, 1 Peter 4:17: see also the margin.

Verse 1. Against the whole family of the twelve tribes, which I brought up from Egypt. It was a laborious work to make them hear. The prophets did not confine their labours to local districts.

1, 2. Failure to recognize responsibilities brings judgment. If Amos 2:6-16, is called the thesis of the Book of Amos, Amos 3:1, 2, may properly be called the thesis of chapters 3-6, for the four chapters are entirely given up to an expansion of the truth that the failure of Israel to recognize its obligations makes inevitable its doom.

Hear this word — A solemn summons to pay strictest attention to the words of the prophet, for he is about to utter a divinely given message. The whole family — Both Israel and Judah, though Amos deals chiefly with Israel. Family — nation (compare verse 2; Micah 2:3). Brought up — See on Amos 2:10. Have I known — And know still (G.-K., 106g). On the significance of know see on Hosea 8:4; here the word is used in a favorable sense, including choice and continuous care (Hosea 13:5; Isaiah 1:2; 5:1-7; Jeremiah 3:1). In a qualified sense Jehovah knew all the nations of the earth (Amos 9:7; compare Amos 1:3-2:5). To this assertion of Amos the people would readily assent, but the inference drawn by the prophet would bring a surprise; they would have continued, “therefore he will always be on our side.” How different the prophet’s inference! Therefore — Because I have chosen and blessed you (compare Amos 2:9ff.). Punish — “To whomsoever much is given, of him shall be much required. The greater the measure of grace, the greater also is the punishment, if it is neglected or despised” (compare Jeremiah 7:3-15). All — No excuses will be countenanced, no mercy shown.

V. 2. Know-Chosen, adopted to be my peculiar ones. Therefore-Because you have all these obligations and abused all these mercies.

Verse 2. You only have I known] I have taken no other people to be my own people. I have approved of you, loved you, fed, sustained, and defended you; but because you have forsaken me, have become idolatrous and polluted, therefore will I punish you. And the punishment shall be in proportion to the privileges you have enjoyed, and the grace you have abused.

Verses 1, 2. Hear this word against the whole family, &c. — All that family of which Jacob, or Israel, was the head. The word family is equivalent to people here and in the following verse. You only have I known — Acknowledged, by revealing myself to you, protecting you, and conferring on you peculiar privileges. Therefore will I punish you — Your sins, therefore, shall be punished, and that in an exemplary manner; because you have sinned against greater light and higher obligations than other nations are or have been favoured with; and you have manifested an ungrateful, as well as a disobedient spirit. For the same reason the angel is commanded to begin his execution at the sanctuary, Ezekiel 9:6; and St. Peter observes, that judgment must begin at the house of God, 1 Peter 4:17: see also the margin.

Ver. 2. You only have I known of all the families of the earth. When they had become idolaters, the Lord, ever rich in mercy, called Abraham out of Chaldea. Ingratitude is therefore the greatest reproach to any people. On this sin the fine allegory of Ezekiel is built; on this, the keen reproach of queen Dido is turned on Æneas. See Ezekiel 16.

1, 2. Failure to recognize responsibilities brings judgment. If Amos 2:6-16, is called the thesis of the Book of Amos, Amos 3:1, 2, may properly be called the thesis of chapters 3-6, for the four chapters are entirely given up to an expansion of the truth that the failure of Israel to recognize its obligations makes inevitable its doom.

Hear this word — A solemn summons to pay strictest attention to the words of the prophet, for he is about to utter a divinely given message. The whole family — Both Israel and Judah, though Amos deals chiefly with Israel. Family — nation (compare verse 2; Micah 2:3). Brought up — See on Amos 2:10. Have I known — And know still (G.-K., 106g). On the significance of know see on Hosea 8:4; here the word is used in a favorable sense, including choice and continuous care (Hosea 13:5; Isaiah 1:2; 5:1-7; Jeremiah 3:1). In a qualified sense Jehovah knew all the nations of the earth (Amos 9:7; compare Amos 1:3-2:5). To this assertion of Amos the people would readily assent, but the inference drawn by the prophet would bring a surprise; they would have continued, “therefore he will always be on our side.” How different the prophet’s inference! Therefore — Because I have chosen and blessed you (compare Amos 2:9ff.). Punish — “To whomsoever much is given, of him shall be much required. The greater the measure of grace, the greater also is the punishment, if it is neglected or despised” (compare Jeremiah 7:3-15). All — No excuses will be countenanced, no mercy shown.

V. 3. Agreed-Can you have God’s presence while you walk so contrary to him?

Verse 3. Can two walk together] While ye loved and served me, I dwelt in you and walked among you. Now ye are become alienated from me, your nature and mine are totally opposite. I am holy, ye are unholy. We are no longer agreed, and can no longer walk together. I can no longer hold communion with you. I must cast you out. The similes in this and the three following verses are all chosen to express the same thing, viz., that no calamities or judgments can fall upon any people but by the express will of God, on account of their iniquities; and that whatever his prophets have foretold, they have done it by direct revelation from their Maker; and that God has the highest and most cogent reason for inflicting the threatened calamities. This correctness of the prophets’ predictions shows that they and I are in communion.

Verse 3. Can two walk together — Comfortably as friends; except they be agreed — Except they be in peace with each other? So neither can I conduct myself toward you as a friend or benefactor, nor can you have my presence with you, while you walk so contrary to me, and act in such perfect opposition to my nature and laws.

3-8. The prophet’s authority. Amos anticipated the startling effect of his message. Many would consider him a madman, and pay no attention to his words, unless he could convince them that they were indeed a message from Jehovah. This he attempts to do in Amos 3:3-8. By a series of illustrations he points out that every effect presupposes a cause (3-6); on this principle his prophesying presupposes that he is sent by Jehovah, who desires to make known beforehand his purpose (7, 8). The illustrations are taken from everyday life, and their very simplicity would make them impressive. It is gratuitous to call the philosophy underlying some of the illustrations unsound, or to bring forward exceptions which would invalidate the prophet’s argument. Neither the prophet nor his hearers were acquainted with the Christian philosophy of the twentieth century; they held the philosophic conceptions implied in the illustrations, and they were concerned with general rules rather than with exceptions; therefore to them the arguments would be convincing.

In spite of all that has been said to the contrary, this interpretation of Amos 3:3-8, which is accepted by most commentators, seems the most natural; the interpretation revived and defended at length by Harper, which considers 3-8 an announcement of the dissolution of the covenant relation between Jehovah and Israel and of the impending doom, is less probable. Can [“shall”] two walk together, except they be [“have”] agreed? — A symbolical or allegorical interpretation, “unless they are of the same mind or opinion,” is out of place. Hence it is useless to speculate whether the “two” are Jehovah and the prophet, or Jehovah and Israel, or Jehovah and Assyria, etc. Amos uses a simple illustration, which is to be understood literally. They be agreed is literally, they have pointed out to each other, that is, they have come to an agreement. The force of the question is, “Do any two men walk together unless they have previously agreed to meet and travel together?” Everyone familiar with conditions in Palestine would see the point. The roads are not always safe. Therefore a man does not travel alone if he can avoid it; but rather than join himself to a stranger or chance acquaintance, who might prove to be a robber, he remains by himself. Consequently, if two men are seen traveling together, the inevitable conclusion is that they have met by previous agreement. G.A. Smith says, “For there (in the wilds of Palestine) men meet and take the same road as seldom as ships at sea.” Lion… young lion — See on Hosea 5:14. Roar — The Hebrew has several words to describe the lion’s roar. The word used here denotes the roar of the lion as he springs upon the prey (Amos 1:2; Isaiah 5:29a; Psalm 104:21). Forest — Or, jungle. The roar is an unfailing indication that the lion has found a prey. Cry out — Literally, give forth his voice; not, as before, the roar with which the lion springs upon his prey, but the “growl of satisfaction” uttered as he devours the prey. When this sound is heard the hearer knows that the prey has been taken. In a snare upon the earth — LXX, omits “in a snare,” and may be correct. If a bird falls pon the ground it proves that a gin or snare has been set for him. If “in a snare” is retained, “gin” would better be rendered “bait”; the whole clause, “and there is no bait to it,” which is a more literal rendering of the Hebrew. The word does at times designate the instrument with which birds are caught, but in general it means anything that allures to destruction (Exodus 23:33; Deuteronomy 7:16). Shall one take up a snare from the earth — Better, R.V., “shall a snare spring up from the ground.” By snare is meant a kind of clap net; its workings as described here would point to a trap similar to those used by the ancient Egyptians, which consisted of network spread over two flaps moving on a common axis, to which was attached a spring. The bait was placed upon this spring; when the bait was touched the two sides flew up from the ground and the net enveloped the bird. The springing up of the sides was evidence that something had touched the spring and was now entrapped. Trumpet — Or, horn (see on Hosea 5:8). The sounding of the horn was the danger signal; everyone knew when he heard it that danger was near, and was terrified. Evil — Not moral evil, but calamity or misfortune, such as famine or pestilence. Jehovah hath not done it? — The modern Christian may hesitate to say that Jehovah is directly responsible for every calamity and disaster. The ancient Hebrew knew no such hesitation, for he disregarded entirely what we are accustomed to call secondary causes, and ascribed every event, good or bad, the cause of which he could not perceive with his senses, to the direct activity of Jehovah (Amos 4:4ff.; Isaiah 6:9, 10; 2 Samuel 24:1ff.). To a pious Hebrew of ordinary intellect the illustrations adduced would be conclusive. The prophet now proceeds to apply the illustrations to the point in hand (8). He prepares the way by a statement of what he considers the general method of divine procedure (7). Jehovah, before undertaking anything, reveals his purpose to the prophet. The Lord Jehovah — See on Amos 1:8. His secret — His purpose. His servants — The prophets are so called because their duty was to carry out the divine commission (1 Kings 18:36; 2 Kings 9:7). Some may be inclined to consider this statement an exaggeration, yet the fact remains that every great crisis in Israel was accompanied by the appearance of one prophet or more (see on Amos 2:11). Now follows the application. The message of the prophet may seem strange; it is indeed startling, but there is a reason for it. The lion hath roared — A figure of Jehovah approaching for judgment (Hosea 13:7); he is ready to spring upon his prey; already his terrible roar may be heard (Amos 1:2); it is time to tremble. Hath spoken — To reveal his secret (compare verse 7); the prophet is bound to proclaim it.

Verse 4. Will a lion roar] Should I threaten such a judgment without cause?

Verses 4-6. Will a lion roar, &c., when he hath no prey? — “Naturalists assert that when the lion sees his prey, he roars before he rushes on it; and that at this roaring many animals show great fear. He likewise roars over his prey. The sense seems to be, As the lion roareth on account of his prey, so by my prophets I cry aloud against you, because ye are the objects of my vengeance.” — Newcome. Can a bird fall in a snare where no gin is for him — As a bird does not fall into a snare, unless one has been laid for him, so the people of Israel and Judah would not fall into the calamities coming upon them, had not God, for their ingratitude and other sins, brought these punishments upon them. Figuratively speaking, the Assyrians and Chaldeans were gins or snares which God had laid to take the Israelites. Shall one take up a snare and have taken nothing — As it is not usual for the fowler or hunter to take up the snares he has laid, till he has taken something in them; so neither will the enemies which God will bring upon Israel and Judah depart from them without executing the purpose for which they were brought, namely, making a conquest of the country, and spoiling its inhabitants. Or, God will not remove his judgments when they have begun to take place, till they have attained their proper end, the people’s repentance and reformation. Shall a trumpet be blown and the people not be afraid? — Will not the people of the city, when they first hear the alarm-trumpet blown, be affected with the danger, and run to their arms? and will not ye be moved by the warnings God gives you of approaching judgments? and will ye not be stirred up to repent and amend your ways? Shall there be evil — Such as famine, plague, and war; in a city — Or country; and the Lord hath not done it? — Either immediately by his own hand, or by the hands of those whom he employs. Whoever are the instruments of chastising a people, God is the principal agent. The meaning here is, You may be assured that the calamities you feel, or have just cause to fear, are not the effect of chance, but come upon you by the special direction of Providence.

Ver. 4. Will a lion roar in the forest when he hath no prey? The combined armies of Egypt and Philistia, invading the land, shall be as the lions of the forest in full pursuit of prey. They will “shed the blood of the people like water.”

3-8. The prophet’s authority. Amos anticipated the startling effect of his message. Many would consider him a madman, and pay no attention to his words, unless he could convince them that they were indeed a message from Jehovah. This he attempts to do in Amos 3:3-8. By a series of illustrations he points out that every effect presupposes a cause (3-6); on this principle his prophesying presupposes that he is sent by Jehovah, who desires to make known beforehand his purpose (7, 8). The illustrations are taken from everyday life, and their very simplicity would make them impressive. It is gratuitous to call the philosophy underlying some of the illustrations unsound, or to bring forward exceptions which would invalidate the prophet’s argument. Neither the prophet nor his hearers were acquainted with the Christian philosophy of the twentieth century; they held the philosophic conceptions implied in the illustrations, and they were concerned with general rules rather than with exceptions; therefore to them the arguments would be convincing.

In spite of all that has been said to the contrary, this interpretation of Amos 3:3-8, which is accepted by most commentators, seems the most natural; the interpretation revived and defended at length by Harper, which considers 3-8 an announcement of the dissolution of the covenant relation between Jehovah and Israel and of the impending doom, is less probable. Can [“shall”] two walk together, except they be [“have”] agreed? — A symbolical or allegorical interpretation, “unless they are of the same mind or opinion,” is out of place. Hence it is useless to speculate whether the “two” are Jehovah and the prophet, or Jehovah and Israel, or Jehovah and Assyria, etc. Amos uses a simple illustration, which is to be understood literally. They be agreed is literally, they have pointed out to each other, that is, they have come to an agreement. The force of the question is, “Do any two men walk together unless they have previously agreed to meet and travel together?” Everyone familiar with conditions in Palestine would see the point. The roads are not always safe. Therefore a man does not travel alone if he can avoid it; but rather than join himself to a stranger or chance acquaintance, who might prove to be a robber, he remains by himself. Consequently, if two men are seen traveling together, the inevitable conclusion is that they have met by previous agreement. G.A. Smith says, “For there (in the wilds of Palestine) men meet and take the same road as seldom as ships at sea.” Lion… young lion — See on Hosea 5:14. Roar — The Hebrew has several words to describe the lion’s roar. The word used here denotes the roar of the lion as he springs upon the prey (Amos 1:2; Isaiah 5:29a; Psalm 104:21). Forest — Or, jungle. The roar is an unfailing indication that the lion has found a prey. Cry out — Literally, give forth his voice; not, as before, the roar with which the lion springs upon his prey, but the “growl of satisfaction” uttered as he devours the prey. When this sound is heard the hearer knows that the prey has been taken. In a snare upon the earth — LXX, omits “in a snare,” and may be correct. If a bird falls pon the ground it proves that a gin or snare has been set for him. If “in a snare” is retained, “gin” would better be rendered “bait”; the whole clause, “and there is no bait to it,” which is a more literal rendering of the Hebrew. The word does at times designate the instrument with which birds are caught, but in general it means anything that allures to destruction (Exodus 23:33; Deuteronomy 7:16). Shall one take up a snare from the earth — Better, R.V., “shall a snare spring up from the ground.” By snare is meant a kind of clap net; its workings as described here would point to a trap similar to those used by the ancient Egyptians, which consisted of network spread over two flaps moving on a common axis, to which was attached a spring. The bait was placed upon this spring; when the bait was touched the two sides flew up from the ground and the net enveloped the bird. The springing up of the sides was evidence that something had touched the spring and was now entrapped. Trumpet — Or, horn (see on Hosea 5:8). The sounding of the horn was the danger signal; everyone knew when he heard it that danger was near, and was terrified. Evil — Not moral evil, but calamity or misfortune, such as famine or pestilence. Jehovah hath not done it? — The modern Christian may hesitate to say that Jehovah is directly responsible for every calamity and disaster. The ancient Hebrew knew no such hesitation, for he disregarded entirely what we are accustomed to call secondary causes, and ascribed every event, good or bad, the cause of which he could not perceive with his senses, to the direct activity of Jehovah (Amos 4:4ff.; Isaiah 6:9, 10; 2 Samuel 24:1ff.). To a pious Hebrew of ordinary intellect the illustrations adduced would be conclusive. The prophet now proceeds to apply the illustrations to the point in hand (8). He prepares the way by a statement of what he considers the general method of divine procedure (7). Jehovah, before undertaking anything, reveals his purpose to the prophet. The Lord Jehovah — See on Amos 1:8. His secret — His purpose. His servants — The prophets are so called because their duty was to carry out the divine commission (1 Kings 18:36; 2 Kings 9:7). Some may be inclined to consider this statement an exaggeration, yet the fact remains that every great crisis in Israel was accompanied by the appearance of one prophet or more (see on Amos 2:11). Now follows the application. The message of the prophet may seem strange; it is indeed startling, but there is a reason for it. The lion hath roared — A figure of Jehovah approaching for judgment (Hosea 13:7); he is ready to spring upon his prey; already his terrible roar may be heard (Amos 1:2); it is time to tremble. Hath spoken — To reveal his secret (compare verse 7); the prophet is bound to proclaim it.

V. 5. Can a bird fall-So here for your sins, God will cast the net over you. Shall one take up a snare-The fowler will not take up the snare, before the prey be taken in it.

Verse 5. Can a bird fall in a snare] Can ye, as a sinful people, fall into calamities which I have not appointed?

Shall one take up a snare—and have taken nothing] Will the snare be removed before it has caught the expected prey?—shall I remove my judgments till they are fully accomplished? This is a curious passage, and deserves farther consideration. The original, literally translated, is nearly as follows: “Shall the trap arise from the ground; and catching, shall it not catch?” Here is a plain allusion to such traps as we employ to catch rats, foxes, &c. The jaws of the trap opening backward, press strongly upon a spring so as to keep it down; and a key passing over one jaw, and hooking on a table in the centre, the trap continues with expanded jaws, till any thing touch the table, when the key, by the motion of the table, being loosened, the spring recovers all its elastic power, and throws up the jaws of the trap, and their serrated edges either close in each other, or on the prey that has moved the table of the trap. Will then the jaws of such a trap suddenly spring up from the ground, on which before they were lying flat, and catch nothing? Shall they let the prey that was within them escape? Certainly not. So my trap is laid for these offenders; and when it springs up, (and they themselves will soon by their transgressions free the key,) shall not the whole family of Israel be inclosed in it? Most certainly they shall. This is a singular and very remarkable passage, and, when properly understood, is beautifully expressive.

Verses 4-6. Will a lion roar, &c., when he hath no prey? — “Naturalists assert that when the lion sees his prey, he roars before he rushes on it; and that at this roaring many animals show great fear. He likewise roars over his prey. The sense seems to be, As the lion roareth on account of his prey, so by my prophets I cry aloud against you, because ye are the objects of my vengeance.” — Newcome. Can a bird fall in a snare where no gin is for him — As a bird does not fall into a snare, unless one has been laid for him, so the people of Israel and Judah would not fall into the calamities coming upon them, had not God, for their ingratitude and other sins, brought these punishments upon them. Figuratively speaking, the Assyrians and Chaldeans were gins or snares which God had laid to take the Israelites. Shall one take up a snare and have taken nothing — As it is not usual for the fowler or hunter to take up the snares he has laid, till he has taken something in them; so neither will the enemies which God will bring upon Israel and Judah depart from them without executing the purpose for which they were brought, namely, making a conquest of the country, and spoiling its inhabitants. Or, God will not remove his judgments when they have begun to take place, till they have attained their proper end, the people’s repentance and reformation. Shall a trumpet be blown and the people not be afraid? — Will not the people of the city, when they first hear the alarm-trumpet blown, be affected with the danger, and run to their arms? and will not ye be moved by the warnings God gives you of approaching judgments? and will ye not be stirred up to repent and amend your ways? Shall there be evil — Such as famine, plague, and war; in a city — Or country; and the Lord hath not done it? — Either immediately by his own hand, or by the hands of those whom he employs. Whoever are the instruments of chastising a people, God is the principal agent. The meaning here is, You may be assured that the calamities you feel, or have just cause to fear, are not the effect of chance, but come upon you by the special direction of Providence.

3-8. The prophet’s authority. Amos anticipated the startling effect of his message. Many would consider him a madman, and pay no attention to his words, unless he could convince them that they were indeed a message from Jehovah. This he attempts to do in Amos 3:3-8. By a series of illustrations he points out that every effect presupposes a cause (3-6); on this principle his prophesying presupposes that he is sent by Jehovah, who desires to make known beforehand his purpose (7, 8). The illustrations are taken from everyday life, and their very simplicity would make them impressive. It is gratuitous to call the philosophy underlying some of the illustrations unsound, or to bring forward exceptions which would invalidate the prophet’s argument. Neither the prophet nor his hearers were acquainted with the Christian philosophy of the twentieth century; they held the philosophic conceptions implied in the illustrations, and they were concerned with general rules rather than with exceptions; therefore to them the arguments would be convincing.

In spite of all that has been said to the contrary, this interpretation of Amos 3:3-8, which is accepted by most commentators, seems the most natural; the interpretation revived and defended at length by Harper, which considers 3-8 an announcement of the dissolution of the covenant relation between Jehovah and Israel and of the impending doom, is less probable. Can [“shall”] two walk together, except they be [“have”] agreed? — A symbolical or allegorical interpretation, “unless they are of the same mind or opinion,” is out of place. Hence it is useless to speculate whether the “two” are Jehovah and the prophet, or Jehovah and Israel, or Jehovah and Assyria, etc. Amos uses a simple illustration, which is to be understood literally. They be agreed is literally, they have pointed out to each other, that is, they have come to an agreement. The force of the question is, “Do any two men walk together unless they have previously agreed to meet and travel together?” Everyone familiar with conditions in Palestine would see the point. The roads are not always safe. Therefore a man does not travel alone if he can avoid it; but rather than join himself to a stranger or chance acquaintance, who might prove to be a robber, he remains by himself. Consequently, if two men are seen traveling together, the inevitable conclusion is that they have met by previous agreement. G.A. Smith says, “For there (in the wilds of Palestine) men meet and take the same road as seldom as ships at sea.” Lion… young lion — See on Hosea 5:14. Roar — The Hebrew has several words to describe the lion’s roar. The word used here denotes the roar of the lion as he springs upon the prey (Amos 1:2; Isaiah 5:29a; Psalm 104:21). Forest — Or, jungle. The roar is an unfailing indication that the lion has found a prey. Cry out — Literally, give forth his voice; not, as before, the roar with which the lion springs upon his prey, but the “growl of satisfaction” uttered as he devours the prey. When this sound is heard the hearer knows that the prey has been taken. In a snare upon the earth — LXX, omits “in a snare,” and may be correct. If a bird falls pon the ground it proves that a gin or snare has been set for him. If “in a snare” is retained, “gin” would better be rendered “bait”; the whole clause, “and there is no bait to it,” which is a more literal rendering of the Hebrew. The word does at times designate the instrument with which birds are caught, but in general it means anything that allures to destruction (Exodus 23:33; Deuteronomy 7:16). Shall one take up a snare from the earth — Better, R.V., “shall a snare spring up from the ground.” By snare is meant a kind of clap net; its workings as described here would point to a trap similar to those used by the ancient Egyptians, which consisted of network spread over two flaps moving on a common axis, to which was attached a spring. The bait was placed upon this spring; when the bait was touched the two sides flew up from the ground and the net enveloped the bird. The springing up of the sides was evidence that something had touched the spring and was now entrapped. Trumpet — Or, horn (see on Hosea 5:8). The sounding of the horn was the danger signal; everyone knew when he heard it that danger was near, and was terrified. Evil — Not moral evil, but calamity or misfortune, such as famine or pestilence. Jehovah hath not done it? — The modern Christian may hesitate to say that Jehovah is directly responsible for every calamity and disaster. The ancient Hebrew knew no such hesitation, for he disregarded entirely what we are accustomed to call secondary causes, and ascribed every event, good or bad, the cause of which he could not perceive with his senses, to the direct activity of Jehovah (Amos 4:4ff.; Isaiah 6:9, 10; 2 Samuel 24:1ff.). To a pious Hebrew of ordinary intellect the illustrations adduced would be conclusive. The prophet now proceeds to apply the illustrations to the point in hand (8). He prepares the way by a statement of what he considers the general method of divine procedure (7). Jehovah, before undertaking anything, reveals his purpose to the prophet. The Lord Jehovah — See on Amos 1:8. His secret — His purpose. His servants — The prophets are so called because their duty was to carry out the divine commission (1 Kings 18:36; 2 Kings 9:7). Some may be inclined to consider this statement an exaggeration, yet the fact remains that every great crisis in Israel was accompanied by the appearance of one prophet or more (see on Amos 2:11). Now follows the application. The message of the prophet may seem strange; it is indeed startling, but there is a reason for it. The lion hath roared — A figure of Jehovah approaching for judgment (Hosea 13:7); he is ready to spring upon his prey; already his terrible roar may be heard (Amos 1:2); it is time to tremble. Hath spoken — To reveal his secret (compare verse 7); the prophet is bound to proclaim it.

V. 6. Afraid-Affected with the danger. Evil-Such as plague or famine. Done it-Either immediately by his own hand, or by the hands of those he employs. Whoever are the instruments, God is the principal agent. Out of his mouth both good and evil proceed.

Verse 6. Shall a trumpet be blown] The sign of alarm and invasion. And the people not be afraid?] Not take the alarm, and provide for their defence and safety?

Shall there be evil in a city] Shall there be any public calamity on the wicked, that is not an effect of my displeasure? The word does not mean moral evil, but punishment for sin; calamities falling on the workers of iniquity. Natural evil is the punishment of moral evil: God sends the former when the latter is persisted in.

Verses 4-6. Will a lion roar, &c., when he hath no prey? — “Naturalists assert that when the lion sees his prey, he roars before he rushes on it; and that at this roaring many animals show great fear. He likewise roars over his prey. The sense seems to be, As the lion roareth on account of his prey, so by my prophets I cry aloud against you, because ye are the objects of my vengeance.” — Newcome. Can a bird fall in a snare where no gin is for him — As a bird does not fall into a snare, unless one has been laid for him, so the people of Israel and Judah would not fall into the calamities coming upon them, had not God, for their ingratitude and other sins, brought these punishments upon them. Figuratively speaking, the Assyrians and Chaldeans were gins or snares which God had laid to take the Israelites. Shall one take up a snare and have taken nothing — As it is not usual for the fowler or hunter to take up the snares he has laid, till he has taken something in them; so neither will the enemies which God will bring upon Israel and Judah depart from them without executing the purpose for which they were brought, namely, making a conquest of the country, and spoiling its inhabitants. Or, God will not remove his judgments when they have begun to take place, till they have attained their proper end, the people’s repentance and reformation. Shall a trumpet be blown and the people not be afraid? — Will not the people of the city, when they first hear the alarm-trumpet blown, be affected with the danger, and run to their arms? and will not ye be moved by the warnings God gives you of approaching judgments? and will ye not be stirred up to repent and amend your ways? Shall there be evil — Such as famine, plague, and war; in a city — Or country; and the Lord hath not done it? — Either immediately by his own hand, or by the hands of those whom he employs. Whoever are the instruments of chastising a people, God is the principal agent. The meaning here is, You may be assured that the calamities you feel, or have just cause to fear, are not the effect of chance, but come upon you by the special direction of Providence.

3-8. The prophet’s authority. Amos anticipated the startling effect of his message. Many would consider him a madman, and pay no attention to his words, unless he could convince them that they were indeed a message from Jehovah. This he attempts to do in Amos 3:3-8. By a series of illustrations he points out that every effect presupposes a cause (3-6); on this principle his prophesying presupposes that he is sent by Jehovah, who desires to make known beforehand his purpose (7, 8). The illustrations are taken from everyday life, and their very simplicity would make them impressive. It is gratuitous to call the philosophy underlying some of the illustrations unsound, or to bring forward exceptions which would invalidate the prophet’s argument. Neither the prophet nor his hearers were acquainted with the Christian philosophy of the twentieth century; they held the philosophic conceptions implied in the illustrations, and they were concerned with general rules rather than with exceptions; therefore to them the arguments would be convincing.

In spite of all that has been said to the contrary, this interpretation of Amos 3:3-8, which is accepted by most commentators, seems the most natural; the interpretation revived and defended at length by Harper, which considers 3-8 an announcement of the dissolution of the covenant relation between Jehovah and Israel and of the impending doom, is less probable. Can [“shall”] two walk together, except they be [“have”] agreed? — A symbolical or allegorical interpretation, “unless they are of the same mind or opinion,” is out of place. Hence it is useless to speculate whether the “two” are Jehovah and the prophet, or Jehovah and Israel, or Jehovah and Assyria, etc. Amos uses a simple illustration, which is to be understood literally. They be agreed is literally, they have pointed out to each other, that is, they have come to an agreement. The force of the question is, “Do any two men walk together unless they have previously agreed to meet and travel together?” Everyone familiar with conditions in Palestine would see the point. The roads are not always safe. Therefore a man does not travel alone if he can avoid it; but rather than join himself to a stranger or chance acquaintance, who might prove to be a robber, he remains by himself. Consequently, if two men are seen traveling together, the inevitable conclusion is that they have met by previous agreement. G.A. Smith says, “For there (in the wilds of Palestine) men meet and take the same road as seldom as ships at sea.” Lion… young lion — See on Hosea 5:14. Roar — The Hebrew has several words to describe the lion’s roar. The word used here denotes the roar of the lion as he springs upon the prey (Amos 1:2; Isaiah 5:29a; Psalm 104:21). Forest — Or, jungle. The roar is an unfailing indication that the lion has found a prey. Cry out — Literally, give forth his voice; not, as before, the roar with which the lion springs upon his prey, but the “growl of satisfaction” uttered as he devours the prey. When this sound is heard the hearer knows that the prey has been taken. In a snare upon the earth — LXX, omits “in a snare,” and may be correct. If a bird falls pon the ground it proves that a gin or snare has been set for him. If “in a snare” is retained, “gin” would better be rendered “bait”; the whole clause, “and there is no bait to it,” which is a more literal rendering of the Hebrew. The word does at times designate the instrument with which birds are caught, but in general it means anything that allures to destruction (Exodus 23:33; Deuteronomy 7:16). Shall one take up a snare from the earth — Better, R.V., “shall a snare spring up from the ground.” By snare is meant a kind of clap net; its workings as described here would point to a trap similar to those used by the ancient Egyptians, which consisted of network spread over two flaps moving on a common axis, to which was attached a spring. The bait was placed upon this spring; when the bait was touched the two sides flew up from the ground and the net enveloped the bird. The springing up of the sides was evidence that something had touched the spring and was now entrapped. Trumpet — Or, horn (see on Hosea 5:8). The sounding of the horn was the danger signal; everyone knew when he heard it that danger was near, and was terrified. Evil — Not moral evil, but calamity or misfortune, such as famine or pestilence. Jehovah hath not done it? — The modern Christian may hesitate to say that Jehovah is directly responsible for every calamity and disaster. The ancient Hebrew knew no such hesitation, for he disregarded entirely what we are accustomed to call secondary causes, and ascribed every event, good or bad, the cause of which he could not perceive with his senses, to the direct activity of Jehovah (Amos 4:4ff.; Isaiah 6:9, 10; 2 Samuel 24:1ff.). To a pious Hebrew of ordinary intellect the illustrations adduced would be conclusive. The prophet now proceeds to apply the illustrations to the point in hand (8). He prepares the way by a statement of what he considers the general method of divine procedure (7). Jehovah, before undertaking anything, reveals his purpose to the prophet. The Lord Jehovah — See on Amos 1:8. His secret — His purpose. His servants — The prophets are so called because their duty was to carry out the divine commission (1 Kings 18:36; 2 Kings 9:7). Some may be inclined to consider this statement an exaggeration, yet the fact remains that every great crisis in Israel was accompanied by the appearance of one prophet or more (see on Amos 2:11). Now follows the application. The message of the prophet may seem strange; it is indeed startling, but there is a reason for it. The lion hath roared — A figure of Jehovah approaching for judgment (Hosea 13:7); he is ready to spring upon his prey; already his terrible roar may be heard (Amos 1:2); it is time to tremble. Hath spoken — To reveal his secret (compare verse 7); the prophet is bound to proclaim it.

V. 7. Will do nothing-Usually the Lord doth no great thing for or against his people, without giving warning of it before it comes.

Verse 7. Surely the Lord God will do nothing] In reference to the punishment, correction, or blessing of his people—

But he revealeth his secret unto his servants the prophets.] They are in strict correspondence with him, and he shows them things to come. Such secrets of God are revealed to them, that they may inform the people; that, by repentance and conversion, they may avoid the evil, and, by walking closely with God, secure the continuance of his favour.

Verses 7, 8. The Lord will do nothing, but he revealeth, &c. — As if he had said, You cannot complain of your not being forewarned of these calamities coming upon you, for God hath not done, nor will do any thing, without revealing it to his prophets, and by them to you; so that you have now warning of all that he intends to do, unless you prevent it by an alteration in your behaviour. It may be observed further on this verse, that there was no great revolution in the affairs, either of the kingdoms of Judah and Israel, or in those of the neighbouring nations, which the prophets of God did not foretel; in order that the Jews might constantly be reminded of their God, either as a rewarder or punisher. The lion hath roared, who will not fear? — As when a lion roars, no one who hears can avoid fearing, so now, God having threatened, all who are made acquainted with the threatening ought to be alarmed and to stand in awe. The Lord God hath spoken, who can but prophesy? — When God himself speaks, or commands, who will dare to do otherwise than obey? or, what prophet will have courage to refuse or forbear uttering what God reveals to him, and orders him to utter; for if the anger of a lion is to be feared, how much more the anger of God?

Ver. 7. He revealeth his secret to the prophets. See on Psalm 25:14. All the oriental nations had their pretended seers or prophets, who were regarded as a kind of court chaplains.

3-8. The prophet’s authority. Amos anticipated the startling effect of his message. Many would consider him a madman, and pay no attention to his words, unless he could convince them that they were indeed a message from Jehovah. This he attempts to do in Amos 3:3-8. By a series of illustrations he points out that every effect presupposes a cause (3-6); on this principle his prophesying presupposes that he is sent by Jehovah, who desires to make known beforehand his purpose (7, 8). The illustrations are taken from everyday life, and their very simplicity would make them impressive. It is gratuitous to call the philosophy underlying some of the illustrations unsound, or to bring forward exceptions which would invalidate the prophet’s argument. Neither the prophet nor his hearers were acquainted with the Christian philosophy of the twentieth century; they held the philosophic conceptions implied in the illustrations, and they were concerned with general rules rather than with exceptions; therefore to them the arguments would be convincing.

In spite of all that has been said to the contrary, this interpretation of Amos 3:3-8, which is accepted by most commentators, seems the most natural; the interpretation revived and defended at length by Harper, which considers 3-8 an announcement of the dissolution of the covenant relation between Jehovah and Israel and of the impending doom, is less probable. Can [“shall”] two walk together, except they be [“have”] agreed? — A symbolical or allegorical interpretation, “unless they are of the same mind or opinion,” is out of place. Hence it is useless to speculate whether the “two” are Jehovah and the prophet, or Jehovah and Israel, or Jehovah and Assyria, etc. Amos uses a simple illustration, which is to be understood literally. They be agreed is literally, they have pointed out to each other, that is, they have come to an agreement. The force of the question is, “Do any two men walk together unless they have previously agreed to meet and travel together?” Everyone familiar with conditions in Palestine would see the point. The roads are not always safe. Therefore a man does not travel alone if he can avoid it; but rather than join himself to a stranger or chance acquaintance, who might prove to be a robber, he remains by himself. Consequently, if two men are seen traveling together, the inevitable conclusion is that they have met by previous agreement. G.A. Smith says, “For there (in the wilds of Palestine) men meet and take the same road as seldom as ships at sea.” Lion… young lion — See on Hosea 5:14. Roar — The Hebrew has several words to describe the lion’s roar. The word used here denotes the roar of the lion as he springs upon the prey (Amos 1:2; Isaiah 5:29a; Psalm 104:21). Forest — Or, jungle. The roar is an unfailing indication that the lion has found a prey. Cry out — Literally, give forth his voice; not, as before, the roar with which the lion springs upon his prey, but the “growl of satisfaction” uttered as he devours the prey. When this sound is heard the hearer knows that the prey has been taken. In a snare upon the earth — LXX, omits “in a snare,” and may be correct. If a bird falls pon the ground it proves that a gin or snare has been set for him. If “in a snare” is retained, “gin” would better be rendered “bait”; the whole clause, “and there is no bait to it,” which is a more literal rendering of the Hebrew. The word does at times designate the instrument with which birds are caught, but in general it means anything that allures to destruction (Exodus 23:33; Deuteronomy 7:16). Shall one take up a snare from the earth — Better, R.V., “shall a snare spring up from the ground.” By snare is meant a kind of clap net; its workings as described here would point to a trap similar to those used by the ancient Egyptians, which consisted of network spread over two flaps moving on a common axis, to which was attached a spring. The bait was placed upon this spring; when the bait was touched the two sides flew up from the ground and the net enveloped the bird. The springing up of the sides was evidence that something had touched the spring and was now entrapped. Trumpet — Or, horn (see on Hosea 5:8). The sounding of the horn was the danger signal; everyone knew when he heard it that danger was near, and was terrified. Evil — Not moral evil, but calamity or misfortune, such as famine or pestilence. Jehovah hath not done it? — The modern Christian may hesitate to say that Jehovah is directly responsible for every calamity and disaster. The ancient Hebrew knew no such hesitation, for he disregarded entirely what we are accustomed to call secondary causes, and ascribed every event, good or bad, the cause of which he could not perceive with his senses, to the direct activity of Jehovah (Amos 4:4ff.; Isaiah 6:9, 10; 2 Samuel 24:1ff.). To a pious Hebrew of ordinary intellect the illustrations adduced would be conclusive. The prophet now proceeds to apply the illustrations to the point in hand (8). He prepares the way by a statement of what he considers the general method of divine procedure (7). Jehovah, before undertaking anything, reveals his purpose to the prophet. The Lord Jehovah — See on Amos 1:8. His secret — His purpose. His servants — The prophets are so called because their duty was to carry out the divine commission (1 Kings 18:36; 2 Kings 9:7). Some may be inclined to consider this statement an exaggeration, yet the fact remains that every great crisis in Israel was accompanied by the appearance of one prophet or more (see on Amos 2:11). Now follows the application. The message of the prophet may seem strange; it is indeed startling, but there is a reason for it. The lion hath roared — A figure of Jehovah approaching for judgment (Hosea 13:7); he is ready to spring upon his prey; already his terrible roar may be heard (Amos 1:2); it is time to tremble. Hath spoken — To reveal his secret (compare verse 7); the prophet is bound to proclaim it.

V. 8. Hath roared-As a lion roareth when near his prey: so God hath terribly threatened what is near to be done. Prophesy-Amos can not but speak what he had heard.

Verse 8. The lion hath roared,] God hath sent forth a terrible alarm, Who will not fear? Can any hear such denunciations of Divine wrath and not tremble?

The Lord God hath spoken] And those only who are in communion with him have heard the speech. Who can but prophesy? Who can help proclaiming at large the judgment threatened against the nation? But I think abn naba, here, is to be taken in its natural and ideal signification, to pray, supplicate, or deprecate vengeance. The Lord hath spoken of punishment—who can help supplicating his mercy, that his judgments may be averted?

Verses 7, 8. The Lord will do nothing, but he revealeth, &c. — As if he had said, You cannot complain of your not being forewarned of these calamities coming upon you, for God hath not done, nor will do any thing, without revealing it to his prophets, and by them to you; so that you have now warning of all that he intends to do, unless you prevent it by an alteration in your behaviour. It may be observed further on this verse, that there was no great revolution in the affairs, either of the kingdoms of Judah and Israel, or in those of the neighbouring nations, which the prophets of God did not foretel; in order that the Jews might constantly be reminded of their God, either as a rewarder or punisher. The lion hath roared, who will not fear? — As when a lion roars, no one who hears can avoid fearing, so now, God having threatened, all who are made acquainted with the threatening ought to be alarmed and to stand in awe. The Lord God hath spoken, who can but prophesy? — When God himself speaks, or commands, who will dare to do otherwise than obey? or, what prophet will have courage to refuse or forbear uttering what God reveals to him, and orders him to utter; for if the anger of a lion is to be feared, how much more the anger of God?

3-8. The prophet’s authority. Amos anticipated the startling effect of his message. Many would consider him a madman, and pay no attention to his words, unless he could convince them that they were indeed a message from Jehovah. This he attempts to do in Amos 3:3-8. By a series of illustrations he points out that every effect presupposes a cause (3-6); on this principle his prophesying presupposes that he is sent by Jehovah, who desires to make known beforehand his purpose (7, 8). The illustrations are taken from everyday life, and their very simplicity would make them impressive. It is gratuitous to call the philosophy underlying some of the illustrations unsound, or to bring forward exceptions which would invalidate the prophet’s argument. Neither the prophet nor his hearers were acquainted with the Christian philosophy of the twentieth century; they held the philosophic conceptions implied in the illustrations, and they were concerned with general rules rather than with exceptions; therefore to them the arguments would be convincing.

In spite of all that has been said to the contrary, this interpretation of Amos 3:3-8, which is accepted by most commentators, seems the most natural; the interpretation revived and defended at length by Harper, which considers 3-8 an announcement of the dissolution of the covenant relation between Jehovah and Israel and of the impending doom, is less probable. Can [“shall”] two walk together, except they be [“have”] agreed? — A symbolical or allegorical interpretation, “unless they are of the same mind or opinion,” is out of place. Hence it is useless to speculate whether the “two” are Jehovah and the prophet, or Jehovah and Israel, or Jehovah and Assyria, etc. Amos uses a simple illustration, which is to be understood literally. They be agreed is literally, they have pointed out to each other, that is, they have come to an agreement. The force of the question is, “Do any two men walk together unless they have previously agreed to meet and travel together?” Everyone familiar with conditions in Palestine would see the point. The roads are not always safe. Therefore a man does not travel alone if he can avoid it; but rather than join himself to a stranger or chance acquaintance, who might prove to be a robber, he remains by himself. Consequently, if two men are seen traveling together, the inevitable conclusion is that they have met by previous agreement. G.A. Smith says, “For there (in the wilds of Palestine) men meet and take the same road as seldom as ships at sea.” Lion… young lion — See on Hosea 5:14. Roar — The Hebrew has several words to describe the lion’s roar. The word used here denotes the roar of the lion as he springs upon the prey (Amos 1:2; Isaiah 5:29a; Psalm 104:21). Forest — Or, jungle. The roar is an unfailing indication that the lion has found a prey. Cry out — Literally, give forth his voice; not, as before, the roar with which the lion springs upon his prey, but the “growl of satisfaction” uttered as he devours the prey. When this sound is heard the hearer knows that the prey has been taken. In a snare upon the earth — LXX, omits “in a snare,” and may be correct. If a bird falls pon the ground it proves that a gin or snare has been set for him. If “in a snare” is retained, “gin” would better be rendered “bait”; the whole clause, “and there is no bait to it,” which is a more literal rendering of the Hebrew. The word does at times designate the instrument with which birds are caught, but in general it means anything that allures to destruction (Exodus 23:33; Deuteronomy 7:16). Shall one take up a snare from the earth — Better, R.V., “shall a snare spring up from the ground.” By snare is meant a kind of clap net; its workings as described here would point to a trap similar to those used by the ancient Egyptians, which consisted of network spread over two flaps moving on a common axis, to which was attached a spring. The bait was placed upon this spring; when the bait was touched the two sides flew up from the ground and the net enveloped the bird. The springing up of the sides was evidence that something had touched the spring and was now entrapped. Trumpet — Or, horn (see on Hosea 5:8). The sounding of the horn was the danger signal; everyone knew when he heard it that danger was near, and was terrified. Evil — Not moral evil, but calamity or misfortune, such as famine or pestilence. Jehovah hath not done it? — The modern Christian may hesitate to say that Jehovah is directly responsible for every calamity and disaster. The ancient Hebrew knew no such hesitation, for he disregarded entirely what we are accustomed to call secondary causes, and ascribed every event, good or bad, the cause of which he could not perceive with his senses, to the direct activity of Jehovah (Amos 4:4ff.; Isaiah 6:9, 10; 2 Samuel 24:1ff.). To a pious Hebrew of ordinary intellect the illustrations adduced would be conclusive. The prophet now proceeds to apply the illustrations to the point in hand (8). He prepares the way by a statement of what he considers the general method of divine procedure (7). Jehovah, before undertaking anything, reveals his purpose to the prophet. The Lord Jehovah — See on Amos 1:8. His secret — His purpose. His servants — The prophets are so called because their duty was to carry out the divine commission (1 Kings 18:36; 2 Kings 9:7). Some may be inclined to consider this statement an exaggeration, yet the fact remains that every great crisis in Israel was accompanied by the appearance of one prophet or more (see on Amos 2:11). Now follows the application. The message of the prophet may seem strange; it is indeed startling, but there is a reason for it. The lion hath roared — A figure of Jehovah approaching for judgment (Hosea 13:7); he is ready to spring upon his prey; already his terrible roar may be heard (Amos 1:2); it is time to tremble. Hath spoken — To reveal his secret (compare verse 7); the prophet is bound to proclaim it.

V. 9. Publish-Ye prophets invite strangers to come and observe what cause I have to do what I threaten. Tumults-The seditious counsels, and rebellious conspiracies among them. The oppressed-Multitudes of oppressed ones, as the usurpers took it to be their interest to crush all they feared or suspected. In the midst-Yea, throughout the whole kingdom of Samaria.

Verse 9. Publish in the palaces] The housetops or flat roofs were the places from which public declarations were made. See on Isaiah 21:1, and on Matthew 10:27. See whether in those places there be not tumults, oppressions, and rapine sufficient to excite my wrath against them.

Verses 9-11. Publish in the palaces at Ashdod, &c. — God here orders the prophet to invite the Philistines and Egyptians, the inveterate enemies of God’s Israel, to come and behold what great wickedness was among them, and what cause he had to execute what he had threatened, and to mark the calamities coming upon them, as the punishment of that wickedness, that these heathen might hereby take warning. Say, Assemble yourselves upon the mountains of Samaria — That is, in the kingdom of the ten tribes, whose capital city was Samaria, built upon a hill of the same name. Or, the mountains of Samaria may be equivalent to the mountains of Israel, mentioned Ezekiel 36:8, and 37:22; Samaria being often taken for the whole kingdom of Israel. Behold the great tumults in the midst thereof — The seditious councils and rebellious conspiracies among them. And the oppressed in the midst thereof — The multitude of oppressed ones throughout the whole kingdom; for the usurpers took it to be their interest to crush all they feared or suspected. For they know not to do right — That is, they will not know nor learn to do their duty. Who store up violence, &c. — Who store up in their houses riches gotten by violence and injustice. Therefore, An adversary shall be even round about the land — Shalmaneser the king of Assyria shall invade the land on every side, shall dismantle its fortresses, and plunder its wealthy palaces.

Ver. 9. Publish in the palaces of Ashdod, and in the palaces of Egypt, my high commands to go against backsliding Israel. God, in like manner, commissioned the Assyrian, the rod of his anger, to go against a hypocritical nation. Isaiah 10:5. Wars and sieges are the Lord’s doings: in him alone is our help.

9, 10. Summons of the surrounding nations. Verse 9 connects with verse

2. The prophet, having presented his credentials, continues his message of denunciation and judgment. The iniquities for which judgment is to be executed (verse 2) are so heinous that they startle even the heathen nations. These the prophet summons to testify against Israel. “Even the inhabitants of the great cities of Philistia and Egypt,” says Wellhausen, “who were by no means timid and could endure a great deal, would be amazed on seeing the mad confusion and injustice in Samaria.” Publish — The speaker is Jehovah, or the prophet in his name. No one in particular is addressed; the imperative is equivalent to “Let it be published,” by anyone in a position to do so. In the palaces — Literally, upon or over the palaces. Either from the high palaces, so that everyone may hear, or let the proclamation be spread over the palaces of the nobles. Since the condemnation fell chiefly upon the nobles of Samaria (11-15) it would seem fitting that the sentence should be announced in the presence of their equals. Ashdod — LXX., “Assyria.” Hosea frequently mentions Assyria and Egypt together, Amos never. Ashdod represents Philistia. Why he mentions Philistia and Egypt rather than other neighboring nations is not clear; perhaps because they, as long-time enemies of Israel, would rejoice most over the downfall of the latter. Mountains of Samaria — LXX., “mountain,” that is, the mountain upon which Samaria was built (Amos 4:1; 6:1), and this is considered by many to be the original, but the present Hebrew text gives good sense. Samaria was situated upon a hill, which was surrounded on all sides by higher hills. From these outer elevations the witnesses were to behold the outrages in Samaria. Samaria — Founded as the capital of the northern kingdom by Omri (1 Kings 16:24), it remained the capital until the end of the kingdom in 722-721. It continued to exist even after that catastrophe, and Herod the Great, who practically rebuilt the city, called it Sebaste. Its site is identified with the modern es-Sebustieh, a village and ruin on a hill about six miles northwest of Shechem, in the center of Palestine. Great tumults — Confusions and disorders resulting from the violence of the ruling classes. Oppressed — Better, R.V., “oppressions” (Job 35:9); great is to be supplied (compare Amos 2:6, 7). 9b may be rendered more forcibly, “And, behold! confusions manifold in the midst of her! oppressions to her very core!” They know not to do right — Literally, straight. Their sinful conduct has continued so long that their consciences have become seared and all sense of right has been lost; wrongdoing has become their second nature. Violence and robbery — That which is secured through violence and robbery. In their palaces — From now on it becomes clear whom Amos addresses, the nobles who are robbing their weaker fellow citizens.

V. 10. Store up-As men lay up wealth in their treasures, perverting judgment, first condemning the innocent, next seizing all his substance.

Verse 10. For they know not to do right] So we may naturally say that they who are doing wrong, and to their own prejudice and ruin, must certainly be ignorant of what is right, and what is their own interest. But we say again, “There are none so blind as those who will not see.” Their eyes, saith the Lord, they have closed.

Verses 9-11. Publish in the palaces at Ashdod, &c. — God here orders the prophet to invite the Philistines and Egyptians, the inveterate enemies of God’s Israel, to come and behold what great wickedness was among them, and what cause he had to execute what he had threatened, and to mark the calamities coming upon them, as the punishment of that wickedness, that these heathen might hereby take warning. Say, Assemble yourselves upon the mountains of Samaria — That is, in the kingdom of the ten tribes, whose capital city was Samaria, built upon a hill of the same name. Or, the mountains of Samaria may be equivalent to the mountains of Israel, mentioned Ezekiel 36:8, and 37:22; Samaria being often taken for the whole kingdom of Israel. Behold the great tumults in the midst thereof — The seditious councils and rebellious conspiracies among them. And the oppressed in the midst thereof — The multitude of oppressed ones throughout the whole kingdom; for the usurpers took it to be their interest to crush all they feared or suspected. For they know not to do right — That is, they will not know nor learn to do their duty. Who store up violence, &c. — Who store up in their houses riches gotten by violence and injustice. Therefore, An adversary shall be even round about the land — Shalmaneser the king of Assyria shall invade the land on every side, shall dismantle its fortresses, and plunder its wealthy palaces.

9, 10. Summons of the surrounding nations. Verse 9 connects with verse

2. The prophet, having presented his credentials, continues his message of denunciation and judgment. The iniquities for which judgment is to be executed (verse 2) are so heinous that they startle even the heathen nations. These the prophet summons to testify against Israel. “Even the inhabitants of the great cities of Philistia and Egypt,” says Wellhausen, “who were by no means timid and could endure a great deal, would be amazed on seeing the mad confusion and injustice in Samaria.” Publish — The speaker is Jehovah, or the prophet in his name. No one in particular is addressed; the imperative is equivalent to “Let it be published,” by anyone in a position to do so. In the palaces — Literally, upon or over the palaces. Either from the high palaces, so that everyone may hear, or let the proclamation be spread over the palaces of the nobles. Since the condemnation fell chiefly upon the nobles of Samaria (11-15) it would seem fitting that the sentence should be announced in the presence of their equals. Ashdod — LXX., “Assyria.” Hosea frequently mentions Assyria and Egypt together, Amos never. Ashdod represents Philistia. Why he mentions Philistia and Egypt rather than other neighboring nations is not clear; perhaps because they, as long-time enemies of Israel, would rejoice most over the downfall of the latter. Mountains of Samaria — LXX., “mountain,” that is, the mountain upon which Samaria was built (Amos 4:1; 6:1), and this is considered by many to be the original, but the present Hebrew text gives good sense. Samaria was situated upon a hill, which was surrounded on all sides by higher hills. From these outer elevations the witnesses were to behold the outrages in Samaria. Samaria — Founded as the capital of the northern kingdom by Omri (1 Kings 16:24), it remained the capital until the end of the kingdom in 722-721. It continued to exist even after that catastrophe, and Herod the Great, who practically rebuilt the city, called it Sebaste. Its site is identified with the modern es-Sebustieh, a village and ruin on a hill about six miles northwest of Shechem, in the center of Palestine. Great tumults — Confusions and disorders resulting from the violence of the ruling classes. Oppressed — Better, R.V., “oppressions” (Job 35:9); great is to be supplied (compare Amos 2:6, 7). 9b may be rendered more forcibly, “And, behold! confusions manifold in the midst of her! oppressions to her very core!” They know not to do right — Literally, straight. Their sinful conduct has continued so long that their consciences have become seared and all sense of right has been lost; wrongdoing has become their second nature. Violence and robbery — That which is secured through violence and robbery. In their palaces — From now on it becomes clear whom Amos addresses, the nobles who are robbing their weaker fellow citizens.

V. 11. Therefore-Because of all the violence and rapine with other crying sins. An adversary-The Assyrian. Round about-Shall beset the whole land as one besieged city.

Verse 11. An adversary, round about the land] Ye shall not be able to escape, wherever ye turn, ye shall meet a foe.

Verses 9-11. Publish in the palaces at Ashdod, &c. — God here orders the prophet to invite the Philistines and Egyptians, the inveterate enemies of God’s Israel, to come and behold what great wickedness was among them, and what cause he had to execute what he had threatened, and to mark the calamities coming upon them, as the punishment of that wickedness, that these heathen might hereby take warning. Say, Assemble yourselves upon the mountains of Samaria — That is, in the kingdom of the ten tribes, whose capital city was Samaria, built upon a hill of the same name. Or, the mountains of Samaria may be equivalent to the mountains of Israel, mentioned Ezekiel 36:8, and 37:22; Samaria being often taken for the whole kingdom of Israel. Behold the great tumults in the midst thereof — The seditious councils and rebellious conspiracies among them. And the oppressed in the midst thereof — The multitude of oppressed ones throughout the whole kingdom; for the usurpers took it to be their interest to crush all they feared or suspected. For they know not to do right — That is, they will not know nor learn to do their duty. Who store up violence, &c. — Who store up in their houses riches gotten by violence and injustice. Therefore, An adversary shall be even round about the land — Shalmaneser the king of Assyria shall invade the land on every side, shall dismantle its fortresses, and plunder its wealthy palaces.

11-15. The sentence. Jehovah will speedily send an enemy to avenge the wrongdoing; he will lay waste the corrupt city; even the altars of Beth-el will be overthrown. The sentence is introduced by the solemn “Thus saith the Lord Jehovah.” Therefore — Because of the utter corruption. An adversary — A word rendered more often “trouble” or “distress,” but “adversary” is most suitable here. There shall be even round about the land — This is undoubtedly the sense of the passage, but the Hebrew is awkward. A very slight change, supported by Peshitto, gives “shall surround the land.” With the land completely surrounded, every avenue of escape will be cut off. He shall bring down thy strength — May be rendered also, “thy strength shall be brought down” (G.-K., 144d.) Strength — Defenses, that is, the walls and the citadel; they will be torn down. Thy palaces — In which the plunder is stored. Shall be spoiled — The retribution is according to the lex talionis.

Following verse 11 Harper reads verse 15, then 12-14, but there is no necessity for the transposition. 12. The people will be swept away, only a small fraction will escape. Taketh — R.V., “rescueth.” The Davids who could kill the wild beasts and save the lambs unharmed (1 Samuel 17:34, 35) were the exception; ordinarily the lion devoured the prey. Two legs — Literally, shin bones. Piece of an ear — That is, small fragments which were overlooked by accident. As a shepherd Amos would be familiar with such happenings. Children of Israel — Perhaps not the whole nation, but the nobles of Samaria who are described in the following words. Corner of a bed — Better, R.V., “couch,” or divan. The divan in an Oriental home runs around three sides, the seat of honor being in the corner opposite the door, “where upon the usual cushions is set a smaller one, against which he may rest his head and take a nap” (Van Lennep, Bible Lands, 460, 461). The prophet evidently has in mind the extravagant, luxury-loving nobles of Samaria. In Damascus in a couch — R.V., “on the silken cushions of a bed.” Some Hebrew manuscripts and LXX. read “Damascus” (so A.V.), but the common Hebrew text has a word with a slightly different vocalization, the meaning of which is uncertain. Damascus is out of the question, since Amos is not concerned in this connection with inhabitants of a foreign Country. Most commentators read damask — similarly R.V, “silken cushions” — the fine material which derives its name from Damascus. However, it is very doubtful that in Amos’s day Damascus had already given its name to this material. Nevertheless, we expect a word of some such meaning, or possibly one parallel with corner. In verses 13-15 the judgment is announced once more, in the form of a proclamation. Hear — As in verse 9, no one in particular is addressed. This mode of expression is chosen for rhetorical purposes, to introduce in a more vivid and forceful manner the announcement of judgment. Testify — Announce solemnly (Genesis 43:3; Deuteronomy 4:26). The house of Jacob — Israel; here in the narrower sense, the northern kingdom. The Lord Jehovah, the God of hosts — The accumulation of divine titles indicates the solemnity of the announcement. On the first two see on Amos 1:8; on the whole title, which is used again in Amos 4:13; 5:16, 27; 6:14, see on Hosea 12:5.

V. 12. As the shepherd-As the shepherd doth hardly rescue a small part of a sheep or lamb from the lion, so a small part of the children of Israel, shall escape when Samaria is taken. The corner of a bed-Lying in some dark corner. Damascus-The chief city of Syria taken by Tiglath-Pilneser about the time when he wasted Israel. In a couch-Some few of the poor, shall escape, pitied by the enemy, when he finds them sick upon their couch.

Verse 12. As the shepherd taketh out of the mouth of the lion] Scarcely any of you shall escape; and those that do shall do so with extreme difficulty, just as a shepherd, of a whole sheep carried away by a lion, can recover no more than two of its legs, or a piece of its ear, just enough to prove by the marks on those parts, that they belonged to a sheep which was his own.

So shall the children of Israel be taken out] Those of them that escape these judgments shall escape with as great difficulty, and be of as little worth, as the two legs and piece of an ear that shall be snatched out of the lion’s mouth. We know that when the Babylonians carried away the people into Chaldea they left behind only a few, and those the refuse of the land. In the corner of a bed] As the corner is the most honourable place in the East, and a couch in the corner of a room is the place of the greatest distinction; so the words in the text may mean, that even the metropolitan cities, which are in the corner—in the most honourable place-of the land, whether Samaria in Israel, or Damascus in Syria, shall not escape these judgments; and if any of the distinguished persons who dwell in them escape, it must be with as great difficulty as the fragments above-mentioned have been recovered from a lion. The passage is obscure. Mr. Harmer has taken great pains to illustrate it; but I fear with but little success. A general sense is all we can arrive at.

Verse 12. As the shepherd taketh out of the mouth of the lion two legs, &c. — When a lion hath for some time ravaged the flock, but is at last frighted away by the noise of the shepherds and their dogs, or by darts and other offensive weapons thrown at him, then all that, in such a case, the shepherd can hope to save will be but some poor remains of the prey that the lion hath seized. And thus shall it be at the taking of Samaria: only a small remainder of the inhabitants shall escape the search of their enemies, though they try to hide themselves in their most retired apartments. In the corner of a bed — In some dark corner behind a bed; and in Damascus — Supposing some of them have fled thither; in a couch — Some few of the poor may escape when the enemy finds them sick upon their couches. But the marginal reading, on the bed’s feet, is thought by some to give a better sense: or, as the word rendered Damascus also signifies a corner, the clause may be properly rendered, In the side or corner of a couch, an interpretation approved by Aben Ezra. See Buxtorf.

Ver. 12. Out of the mouth of the lion two legs, or a piece of an ear. This simile shows how small was the remnant of the ten tribes which Salmanezer carried away from Samaria. 2 Kings 17:6. Nine tenths of them had perished, as in Amos 5:3.

The corner of a bed. Lying on the side of their bed, and in their damask couches. So the Vulgate may be read. All oriental nations indolently recline on couches; and the corner of a bed or couch is reckoned the most honourable seat. Harmer, vol. 2:60. See the Synopsis on the word Damascus in the text.

11-15. The sentence. Jehovah will speedily send an enemy to avenge the wrongdoing; he will lay waste the corrupt city; even the altars of Beth-el will be overthrown. The sentence is introduced by the solemn “Thus saith the Lord Jehovah.” Therefore — Because of the utter corruption. An adversary — A word rendered more often “trouble” or “distress,” but “adversary” is most suitable here. There shall be even round about the land — This is undoubtedly the sense of the passage, but the Hebrew is awkward. A very slight change, supported by Peshitto, gives “shall surround the land.” With the land completely surrounded, every avenue of escape will be cut off. He shall bring down thy strength — May be rendered also, “thy strength shall be brought down” (G.-K., 144d.) Strength — Defenses, that is, the walls and the citadel; they will be torn down. Thy palaces — In which the plunder is stored. Shall be spoiled — The retribution is according to the lex talionis.

Following verse 11 Harper reads verse 15, then 12-14, but there is no necessity for the transposition. 12. The people will be swept away, only a small fraction will escape. Taketh — R.V., “rescueth.” The Davids who could kill the wild beasts and save the lambs unharmed (1 Samuel 17:34, 35) were the exception; ordinarily the lion devoured the prey. Two legs — Literally, shin bones. Piece of an ear — That is, small fragments which were overlooked by accident. As a shepherd Amos would be familiar with such happenings. Children of Israel — Perhaps not the whole nation, but the nobles of Samaria who are described in the following words. Corner of a bed — Better, R.V., “couch,” or divan. The divan in an Oriental home runs around three sides, the seat of honor being in the corner opposite the door, “where upon the usual cushions is set a smaller one, against which he may rest his head and take a nap” (Van Lennep, Bible Lands, 460, 461). The prophet evidently has in mind the extravagant, luxury-loving nobles of Samaria. In Damascus in a couch — R.V., “on the silken cushions of a bed.” Some Hebrew manuscripts and LXX. read “Damascus” (so A.V.), but the common Hebrew text has a word with a slightly different vocalization, the meaning of which is uncertain. Damascus is out of the question, since Amos is not concerned in this connection with inhabitants of a foreign Country. Most commentators read damask — similarly R.V, “silken cushions” — the fine material which derives its name from Damascus. However, it is very doubtful that in Amos’s day Damascus had already given its name to this material. Nevertheless, we expect a word of some such meaning, or possibly one parallel with corner. In verses 13-15 the judgment is announced once more, in the form of a proclamation. Hear — As in verse 9, no one in particular is addressed. This mode of expression is chosen for rhetorical purposes, to introduce in a more vivid and forceful manner the announcement of judgment. Testify — Announce solemnly (Genesis 43:3; Deuteronomy 4:26). The house of Jacob — Israel; here in the narrower sense, the northern kingdom. The Lord Jehovah, the God of hosts — The accumulation of divine titles indicates the solemnity of the announcement. On the first two see on Amos 1:8; on the whole title, which is used again in Amos 4:13; 5:16, 27; 6:14, see on Hosea 12:5.

V. 13. Hear ye-Prophets. The God of hosts-Who is Lord of all, and hath all power in his hand.

Verse 13. Hear ye] This is an address to the prophet.

Verses 13-15. Hear ye, and testify, &c. — These words are directed to the prophets whom God sends to declare his will. In the day that I shall visit, &c. — In the general destruction of the ten tribes, my judgments will be particularly visible upon the places dedicated to idolatrous worship, especially Beth-el, the principal place of that kind. And the horns of the altar shall be cut off — These were squares placed at the four corners of the altar, and hollow in the middle, into which some of the blood of the sacrifices was poured. And I will smite the winter-house with the summer-house — The kings and great men had different houses and apartments for spending the winter and summer in. These were placed and made suitable to those different seasons. And the houses of ivory shall perish — We read 1 Kings 22:49, that King Ahab built himself an ivory house, that is, a house ceiled or wainscoted with ivory: or at least inlaid in some parts of it with ivory; and it is probable that other great men followed his example.

11-15. The sentence. Jehovah will speedily send an enemy to avenge the wrongdoing; he will lay waste the corrupt city; even the altars of Beth-el will be overthrown. The sentence is introduced by the solemn “Thus saith the Lord Jehovah.” Therefore — Because of the utter corruption. An adversary — A word rendered more often “trouble” or “distress,” but “adversary” is most suitable here. There shall be even round about the land — This is undoubtedly the sense of the passage, but the Hebrew is awkward. A very slight change, supported by Peshitto, gives “shall surround the land.” With the land completely surrounded, every avenue of escape will be cut off. He shall bring down thy strength — May be rendered also, “thy strength shall be brought down” (G.-K., 144d.) Strength — Defenses, that is, the walls and the citadel; they will be torn down. Thy palaces — In which the plunder is stored. Shall be spoiled — The retribution is according to the lex talionis.

Following verse 11 Harper reads verse 15, then 12-14, but there is no necessity for the transposition. 12. The people will be swept away, only a small fraction will escape. Taketh — R.V., “rescueth.” The Davids who could kill the wild beasts and save the lambs unharmed (1 Samuel 17:34, 35) were the exception; ordinarily the lion devoured the prey. Two legs — Literally, shin bones. Piece of an ear — That is, small fragments which were overlooked by accident. As a shepherd Amos would be familiar with such happenings. Children of Israel — Perhaps not the whole nation, but the nobles of Samaria who are described in the following words. Corner of a bed — Better, R.V., “couch,” or divan. The divan in an Oriental home runs around three sides, the seat of honor being in the corner opposite the door, “where upon the usual cushions is set a smaller one, against which he may rest his head and take a nap” (Van Lennep, Bible Lands, 460, 461). The prophet evidently has in mind the extravagant, luxury-loving nobles of Samaria. In Damascus in a couch — R.V., “on the silken cushions of a bed.” Some Hebrew manuscripts and LXX. read “Damascus” (so A.V.), but the common Hebrew text has a word with a slightly different vocalization, the meaning of which is uncertain. Damascus is out of the question, since Amos is not concerned in this connection with inhabitants of a foreign Country. Most commentators read damask — similarly R.V, “silken cushions” — the fine material which derives its name from Damascus. However, it is very doubtful that in Amos’s day Damascus had already given its name to this material. Nevertheless, we expect a word of some such meaning, or possibly one parallel with corner. In verses 13-15 the judgment is announced once more, in the form of a proclamation. Hear — As in verse 9, no one in particular is addressed. This mode of expression is chosen for rhetorical purposes, to introduce in a more vivid and forceful manner the announcement of judgment. Testify — Announce solemnly (Genesis 43:3; Deuteronomy 4:26). The house of Jacob — Israel; here in the narrower sense, the northern kingdom. The Lord Jehovah, the God of hosts — The accumulation of divine titles indicates the solemnity of the announcement. On the first two see on Amos 1:8; on the whole title, which is used again in Amos 4:13; 5:16, 27; 6:14, see on Hosea 12:5.

V. 14. Of Israel-The many and great transgressions of the ten tribes.

Verse 14. In the day that I shall visit] When Josiah made a reformation in the land he destroyed idolatry, pulled down the temples and altars that had been consecrated to idol worship, and even burnt the bones of the priests of Baal and the golden calves upon their own altars. See 2 Kings 23:15, 16, &c.

Verses 13-15. Hear ye, and testify, &c. — These words are directed to the prophets whom God sends to declare his will. In the day that I shall visit, &c. — In the general destruction of the ten tribes, my judgments will be particularly visible upon the places dedicated to idolatrous worship, especially Beth-el, the principal place of that kind. And the horns of the altar shall be cut off — These were squares placed at the four corners of the altar, and hollow in the middle, into which some of the blood of the sacrifices was poured. And I will smite the winter-house with the summer-house — The kings and great men had different houses and apartments for spending the winter and summer in. These were placed and made suitable to those different seasons. And the houses of ivory shall perish — We read 1 Kings 22:49, that King Ahab built himself an ivory house, that is, a house ceiled or wainscoted with ivory: or at least inlaid in some parts of it with ivory; and it is probable that other great men followed his example.

Verses 14, 15 emphasize the completeness of the destruction. Not even the sanctuaries will escape. Beth-el — The chief sanctuary of the northern kingdom. Dan also enjoyed royal patronage (1 Kings 12:29), but the former was supreme. It was situated about ten miles north of Jerusalem, on the road to Nablus. Its name — house of God — testifies to its sanctity; and very early in Hebrew history it appears as a sacred place (Genesis 12:8; 35:7; 1 Samuel 10:3). It was at Beth-el that Amos delivered his message (Amos 7:13). The ruins of the old town, now called Beitin, lie on the summit of a hill sloping to the southeast, and cover three or four acres. It appears from this verse (compare Amos 2:8) that numerous altars were at Beth-el; whether they were all, nominally at least, consecrated to Jehovah, or whether some were sacred to other deities, is not certain — probably the former. Horns of the altar — Important fixtures of the altar (Leviticus 4:7, 18, 30), which offered a place of refuge and safety (1 Kings 1:50, 51; 2:28). When they are gone the last ray of hope must vanish. The horns of the altar are mentioned frequently in the Old Testament, but their origin is not yet satisfactorily explained. They were found also on altars outside of Israel. On a monument found in Teima, southeast of Edom, an altar is represented with horns curved like those of an ox, rising from the corner. With the sanctuaries the magnificent palaces of king and nobles will be destroyed. Winter house… summer house — To be understood as collectives; the summer residences and winter residences of king and nobles. For the latter compare Jeremiah 36:22; for the former Judges 3:20. Ordinarily the summer and winter houses do not appear to have been separate buildings, they were rather different parts of the same house. The upper rooms, if there are two stories, or the outside rooms, if there is but one story, are still the rooms occupied preferably in summer, while the lower story or inside rooms are preferred for winter (Thomson, The Land and the Book, 1:478). In exceptional cases people have separate dwellings for summer and winter respectively (Van Lennep, Bible Lands, 115). The language here would seem to indicate separate dwellings. An Aramaic inscription found in Zinjirli, near Aleppo, furnishes an interesting parallel to these expressions. In it Bar-rekub, king of Sham’al, a vassal of Tiglath-pileser III, and therefore a younger contemporary of Amos, relates that he beautified his father’s house in honor of his ancestors; then he continues, “and it is for them a summer house and a winter house.” Houses of ivory — Houses whose walls are paneled or inlaid with ivory (1 Kings 22:39; compare Amos 6:4). Since ivory was very costly, only the wealthy could afford this luxury. Great houses — Or, magnificent (Amos 5:11; 6:11); R.V. margin, “many houses.” The word is so rendered in Isaiah 5:9; if so here, it points to the wide extent of the threatened ruin.

V. 15. The winter-house-Which probably was in the chief city, whither the great men retired in the winter. The summer-house-The houses of pleasure, where the nobles and rich men spent the summer time. Of ivory-Beautified with ivory.

Verse 15. I will smite the winter house with the summer house] I will not only destroy the poor habitations and villages in the country, but I will destroy those of the nobility and gentry as well as the lofty palaces in the fortified cities in which they dwell in the winter season, as those light and elegant seats in which they spend the summer season. Dr. Shaw observes that “the hills and valleys round about Algiers are all over beautified with gardens and country seats, whither the inhabitants of better fashion retire during the heats of the summer season. They are little white houses, shaded with a variety of fruit trees and evergreens, which beside shade and retirement, afford a gay and delightful prospect toward the sea. The gardens are all well stocked with melons, fruits, and pot herbs of all kinds; and (which is chiefly regarded in these hot countries) each of them enjoys a great command of water.”

And the houses of ivory] Those remarkable for their magnificence and their ornaments, not built of ivory, but in which ivory vessels, ornaments, and inlaying abounded. Thus, then, the winter houses and the summer houses, the great houses and the houses of uncommon splendour, shall all perish. There should be a total desolation in the land. No kind of house should be a refuge, and no kind of habitation should be spared. Ahab had at Samaria a house that was called the ivory house, 1 Kings 22:39. This may be particularly referred to in this place. We cannot suppose that a house constructed entirely of ivory can be intended.

AMOS

Verses 13-15. Hear ye, and testify, &c. — These words are directed to the prophets whom God sends to declare his will. In the day that I shall visit, &c. — In the general destruction of the ten tribes, my judgments will be particularly visible upon the places dedicated to idolatrous worship, especially Beth-el, the principal place of that kind. And the horns of the altar shall be cut off — These were squares placed at the four corners of the altar, and hollow in the middle, into which some of the blood of the sacrifices was poured. And I will smite the winter-house with the summer-house — The kings and great men had different houses and apartments for spending the winter and summer in. These were placed and made suitable to those different seasons. And the houses of ivory shall perish — We read 1 Kings 22:49, that King Ahab built himself an ivory house, that is, a house ceiled or wainscoted with ivory: or at least inlaid in some parts of it with ivory; and it is probable that other great men followed his example.

Ver. 15. I will smite the winter house with the summer house. Kings and princes in general have their town and country houses; and mention is made of the winter palace of the kings of Judea. Jeremiah 36:22. The opulent citizens in all places build mansions on the rising ground; the people of London, by visits to the coasts, provided they are temperate, revive their health and strength by such excursions. But the sins of Israel turned all the enlivened cosmography of the country into mournful desolations.

Verses 14, 15 emphasize the completeness of the destruction. Not even the sanctuaries will escape. Beth-el — The chief sanctuary of the northern kingdom. Dan also enjoyed royal patronage (1 Kings 12:29), but the former was supreme. It was situated about ten miles north of Jerusalem, on the road to Nablus. Its name — house of God — testifies to its sanctity; and very early in Hebrew history it appears as a sacred place (Genesis 12:8; 35:7; 1 Samuel 10:3). It was at Beth-el that Amos delivered his message (Amos 7:13). The ruins of the old town, now called Beitin, lie on the summit of a hill sloping to the southeast, and cover three or four acres. It appears from this verse (compare Amos 2:8) that numerous altars were at Beth-el; whether they were all, nominally at least, consecrated to Jehovah, or whether some were sacred to other deities, is not certain — probably the former. Horns of the altar — Important fixtures of the altar (Leviticus 4:7, 18, 30), which offered a place of refuge and safety (1 Kings 1:50, 51; 2:28). When they are gone the last ray of hope must vanish. The horns of the altar are mentioned frequently in the Old Testament, but their origin is not yet satisfactorily explained. They were found also on altars outside of Israel. On a monument found in Teima, southeast of Edom, an altar is represented with horns curved like those of an ox, rising from the corner. With the sanctuaries the magnificent palaces of king and nobles will be destroyed. Winter house… summer house — To be understood as collectives; the summer residences and winter residences of king and nobles. For the latter compare Jeremiah 36:22; for the former Judges 3:20. Ordinarily the summer and winter houses do not appear to have been separate buildings, they were rather different parts of the same house. The upper rooms, if there are two stories, or the outside rooms, if there is but one story, are still the rooms occupied preferably in summer, while the lower story or inside rooms are preferred for winter (Thomson, The Land and the Book, 1:478). In exceptional cases people have separate dwellings for summer and winter respectively (Van Lennep, Bible Lands, 115). The language here would seem to indicate separate dwellings. An Aramaic inscription found in Zinjirli, near Aleppo, furnishes an interesting parallel to these expressions. In it Bar-rekub, king of Sham’al, a vassal of Tiglath-pileser III, and therefore a younger contemporary of Amos, relates that he beautified his father’s house in honor of his ancestors; then he continues, “and it is for them a summer house and a winter house.” Houses of ivory — Houses whose walls are paneled or inlaid with ivory (1 Kings 22:39; compare Amos 6:4). Since ivory was very costly, only the wealthy could afford this luxury. Great houses — Or, magnificent (Amos 5:11; 6:11); R.V. margin, “many houses.” The word is so rendered in Isaiah 5:9; if so here, it points to the wide extent of the threatened ruin.