Amos · Chapter 8

Verse 1. A basket of summer fruit.] As summer fruit was not proper for preserving, but must be eaten as soon as gathered, so the Lord intimates by this symbol that the kingdom of Israel was now ripe for destruction, and that punishment must descend upon it without delay. Some think the prophet means the fruits at the end of autumn. And as after the autumn no fruit could be expected, so Israel’s summer is gone by, her autumn is ended, and she shall yield no more fruit. Or, the autumn of her iniquity is come; the measure is filled up, and now she shall gather the fruit of her sin in the abundance of her punishment.

Verses 1, 2. Behold a basket of summer fruit — This symbolically denoted that Israel’s sins were now ripe for judgment, and that as the fruit, when it is ripe, is taken from the trees, so, their iniquity being now ripe, they should be taken off the land in which they dwelt. The two Hebrew words, xwq, kaits, summer fruit, and xq, kets, an end, have an affinity in their sound. Such paronomasias occur in other passages of Scripture: see Isaiah 24:17; Jeremiah 1:11. Instead of summer fruit, Houbigant reads, “autumnal fruit, or, fruit of the last season of the year; and so in the next verse, where, instead of the end, he reads the last end, in order to keep up the allusion, and the play of the words in the original: whereby is signified, that as after the autumnal fruits, no others are produced from the earth, or gathered from the tree, so should it come to pass, that the kingdom of Israel should no more produce any fruit, nor reflourish in the following years. After Jeroboam II. all things became worse and worse, till the kingdom of Israel was totally destroyed:” see Jeremiah 24.

Verse 1. A basket of summer fruit. The Lord would not wait till the vintage; he would cause their sun, as a nation, to set at noon, and rise no more.

THE BASKET OF SUMMER FRUIT, 1-3.

Under the figure of a basket filled with ripe fruit Jehovah shows the prophet that Israel is ripe for judgment. The picture is chosen (1) because of the similarity in sound between the words translated “summer fruit” — Hebrews kayis — and “end” — Hebrews kes; (2) because of the similarity in the ideas of the two words. The opening formula is the same as in Amos 7:1, 4. Basket — The word occurs again only in Jeremiah 5:27 “cage”; it is a general term for any receptacle. Summer fruit — Ripe fruit, ready to be gathered in. On the question see remarks on Amos 7:8. The prophet having replied, Jehovah explains the vision. The end is come — It is close at hand; the time of mercy is past (Amos 7:8). Verse 3 gives a brief and forceful description of the end. Slaughter and mourning will be everywhere. Harper, without sufficient reason, places verse 3 after verse 9. Songs — Expressions of joy and happiness (verse 10; 5:23; 6:5). Temple — If this is the correct rendering the reference must be to the rejoicing accompanying the religious feasts (Amos 5:23). The word may also mean “palace” (so margin R.V.), and the context favors this rendering. If so, comparison should be made with Amos 6:4, 5. The above is the common translation of the Hebrew. However, the original presents two peculiarities: (1) A literal translation is, “And the songs of the palace shall howl,” or, wail — songs being the subject; but this is a strange construction. The sense is improved but little if songs is made the object, “They shall howl songs of the palace.” (2) The feminine plural ending with the word song is unusual; ordinarily it has the masculine ending. To remove these peculiarities a slight emendation has been suggested, “The female singers of the palace shall howl” (Amos 5:16), that is, for the dead. In that day — The day of the end.

3b is rendered more accurately in R.V., “The dead bodies shall be many; in every place shall they cast them forth with silence.” The original is even more forceful: “Many the corpses! In every place they are cast forth! Hush!” The tenses in 3b are prophetic perfects; the prophet represents the calamity of the future as already present. Dead bodies — The avenger will do his worst; death and despair will be everywhere (Amos 6:9, 10). They shall cast them forth — Literally, he shall cast them forth — that is, Jehovah. He strikes the blow through the human agent, and dead bodies are scattered everywhere. The construction may be intended, however, to be understood as impersonal, “one shall cast forth” — they shall cast forth — they shall be cast forth (G.-K., 144d) From streets and houses the dead bodies are gathered, but there is no time for honorable burial; they are thrown anywhere. With silence — Literally, hush. An interjection, as in Amos 6:10, “Hold thy peace.”

V. 2. The end-Of God’s patience towards Israel, the end of their ripening, they are now fully ripe, fit to be gathered. Pass by them-God had with admirable patience spared, but now he will no more pardon or spare.

Verse 2. A basket of summer fruit] xyq bwlk kelub kayits; the end is come—xqh ab ba hakkets: here is a paronomasia or play upon the words kayits, summer fruit, and kets, the end, both coming from similar roots. See Clarke’s note on “Ezekiel 7:2”, where there is a similar play on the same word.

I will not again pass by them any more.] I will be no longer their Guardian.

Verses 1, 2. Behold a basket of summer fruit — This symbolically denoted that Israel’s sins were now ripe for judgment, and that as the fruit, when it is ripe, is taken from the trees, so, their iniquity being now ripe, they should be taken off the land in which they dwelt. The two Hebrew words, xwq, kaits, summer fruit, and xq, kets, an end, have an affinity in their sound. Such paronomasias occur in other passages of Scripture: see Isaiah 24:17; Jeremiah 1:11. Instead of summer fruit, Houbigant reads, “autumnal fruit, or, fruit of the last season of the year; and so in the next verse, where, instead of the end, he reads the last end, in order to keep up the allusion, and the play of the words in the original: whereby is signified, that as after the autumnal fruits, no others are produced from the earth, or gathered from the tree, so should it come to pass, that the kingdom of Israel should no more produce any fruit, nor reflourish in the following years. After Jeroboam II. all things became worse and worse, till the kingdom of Israel was totally destroyed:” see Jeremiah 24.

THE BASKET OF SUMMER FRUIT, 1-3.

Under the figure of a basket filled with ripe fruit Jehovah shows the prophet that Israel is ripe for judgment. The picture is chosen (1) because of the similarity in sound between the words translated “summer fruit” — Hebrews kayis — and “end” — Hebrews kes; (2) because of the similarity in the ideas of the two words. The opening formula is the same as in Amos 7:1, 4. Basket — The word occurs again only in Jeremiah 5:27 “cage”; it is a general term for any receptacle. Summer fruit — Ripe fruit, ready to be gathered in. On the question see remarks on Amos 7:8. The prophet having replied, Jehovah explains the vision. The end is come — It is close at hand; the time of mercy is past (Amos 7:8). Verse 3 gives a brief and forceful description of the end. Slaughter and mourning will be everywhere. Harper, without sufficient reason, places verse 3 after verse 9. Songs — Expressions of joy and happiness (verse 10; 5:23; 6:5). Temple — If this is the correct rendering the reference must be to the rejoicing accompanying the religious feasts (Amos 5:23). The word may also mean “palace” (so margin R.V.), and the context favors this rendering. If so, comparison should be made with Amos 6:4, 5. The above is the common translation of the Hebrew. However, the original presents two peculiarities: (1) A literal translation is, “And the songs of the palace shall howl,” or, wail — songs being the subject; but this is a strange construction. The sense is improved but little if songs is made the object, “They shall howl songs of the palace.” (2) The feminine plural ending with the word song is unusual; ordinarily it has the masculine ending. To remove these peculiarities a slight emendation has been suggested, “The female singers of the palace shall howl” (Amos 5:16), that is, for the dead. In that day — The day of the end.

3b is rendered more accurately in R.V., “The dead bodies shall be many; in every place shall they cast them forth with silence.” The original is even more forceful: “Many the corpses! In every place they are cast forth! Hush!” The tenses in 3b are prophetic perfects; the prophet represents the calamity of the future as already present. Dead bodies — The avenger will do his worst; death and despair will be everywhere (Amos 6:9, 10). They shall cast them forth — Literally, he shall cast them forth — that is, Jehovah. He strikes the blow through the human agent, and dead bodies are scattered everywhere. The construction may be intended, however, to be understood as impersonal, “one shall cast forth” — they shall cast forth — they shall be cast forth (G.-K., 144d) From streets and houses the dead bodies are gathered, but there is no time for honorable burial; they are thrown anywhere. With silence — Literally, hush. An interjection, as in Amos 6:10, “Hold thy peace.”

V. 3. With silence-So great will be the cruelty of the enemy, that they dare not bury them, or if they do, it must be undiscerned.

Verse 3. The songs of the temple] Instead of twryv shiroth, songs, Houbigant reads twrwv shoroth, the singing women; and Newcome follows him: “And the singing women of the palace shall howl in that day.” Instead of joyous songs, they shall have nothing but lamentation. They shall cast them forth with silence.] Every place shall be filled with the dead, and a dreadful silence shall reign universally; the few that remain being afraid either to speak or complain, or even to chant a funeral dirge for the most respectable of the dead.

Verse 3. And the songs of the temple shall be howlings, &c. — Houbigant renders it, And the singers of the palace shall howl, the word lkyh, signifying palace as well as temple; and as Amos prophesied against Israel, not against Judah, the temple, properly so called, could not be meant here. There shall be many dead bodies in every place — In cities, towns, and the country; in all places shall the bloody effects produced by the enemies’ sword, and by famine and pestilence, be seen. They shall cast them forth with silence — The enemy will make such slaughter among the people, and the dead will be so numerous, that there will be no opportunity of using public mournings, or lamentations, at funerals, as had been usual in other cases; but the friends of the deceased will be glad to hurry them to their graves with as much silence and privacy as possible.

THE BASKET OF SUMMER FRUIT, 1-3.

Under the figure of a basket filled with ripe fruit Jehovah shows the prophet that Israel is ripe for judgment. The picture is chosen (1) because of the similarity in sound between the words translated “summer fruit” — Hebrews kayis — and “end” — Hebrews kes; (2) because of the similarity in the ideas of the two words. The opening formula is the same as in Amos 7:1, 4. Basket — The word occurs again only in Jeremiah 5:27 “cage”; it is a general term for any receptacle. Summer fruit — Ripe fruit, ready to be gathered in. On the question see remarks on Amos 7:8. The prophet having replied, Jehovah explains the vision. The end is come — It is close at hand; the time of mercy is past (Amos 7:8). Verse 3 gives a brief and forceful description of the end. Slaughter and mourning will be everywhere. Harper, without sufficient reason, places verse 3 after verse 9. Songs — Expressions of joy and happiness (verse 10; 5:23; 6:5). Temple — If this is the correct rendering the reference must be to the rejoicing accompanying the religious feasts (Amos 5:23). The word may also mean “palace” (so margin R.V.), and the context favors this rendering. If so, comparison should be made with Amos 6:4, 5. The above is the common translation of the Hebrew. However, the original presents two peculiarities: (1) A literal translation is, “And the songs of the palace shall howl,” or, wail — songs being the subject; but this is a strange construction. The sense is improved but little if songs is made the object, “They shall howl songs of the palace.” (2) The feminine plural ending with the word song is unusual; ordinarily it has the masculine ending. To remove these peculiarities a slight emendation has been suggested, “The female singers of the palace shall howl” (Amos 5:16), that is, for the dead. In that day — The day of the end.

3b is rendered more accurately in R.V., “The dead bodies shall be many; in every place shall they cast them forth with silence.” The original is even more forceful: “Many the corpses! In every place they are cast forth! Hush!” The tenses in 3b are prophetic perfects; the prophet represents the calamity of the future as already present. Dead bodies — The avenger will do his worst; death and despair will be everywhere (Amos 6:9, 10). They shall cast them forth — Literally, he shall cast them forth — that is, Jehovah. He strikes the blow through the human agent, and dead bodies are scattered everywhere. The construction may be intended, however, to be understood as impersonal, “one shall cast forth” — they shall cast forth — they shall be cast forth (G.-K., 144d) From streets and houses the dead bodies are gathered, but there is no time for honorable burial; they are thrown anywhere. With silence — Literally, hush. An interjection, as in Amos 6:10, “Hold thy peace.”

V. 4. To fail-Either to root them out, or to enslave them.

Verse 4. Hear this, O ye that swallow up the needy] Ye that bruise the poor; exact from them, and tread them under foot.

Verses 4-6. Hear, O ye that swallow up the needy — That greedily and cruelly devour such as would have been objects of your compassion, had you been just and merciful as well as rich and great. He alludes to the greater fish swallowing up the lesser. To make the poor of the land to fail — Either to root them out or to enslave them. Saying, When will the new-moon be gone — This was one of their solemn feasts, the use of which they retained with their idolatrous worship; that we may sell corn — It seems they were prohibited during this feast, and probably in their other solemn feasts, from every kind of traffic, even the selling of corn; and these covetous wretches thought the time during which they were so restrained long and tedious, wishing to be again at liberty to trade and get gain. Making the ephah small, and the shekel great — The ephah was the measure whereby they sold corn, &c., containing about one of our bushels. This they made smaller than the just standard, and so cheated in the quantity of what they sold. The shekel was the money they received for the price of their goods, and by weighing this by too heavy a weight, they diminished its real value, and so cheated also in the sum they received. So that both ways they over-reached those that dealt with them, who received less of what they bought than it was their right to receive, and paid more than they ought to pay for it. That we may buy the poor for silver — That we may, by these unjust dealings, soon get the poor so much into our debt, that they may not be able to discharge it, but be obliged to surrender themselves to us as slaves, and that for a very trifling consideration in reality. So that these avaricious and merciless men wished the new-moon and sabbaths to be over, that they might go to market, as it were, and buy the poor; and when these poor owed but for a very trifling article, as suppose a pair of shoes, they would take advantage against them, and make them sell themselves to pay the debt. Or, to buy any thing for a pair of shoes, was a proverbial expression to signify getting it at a very vile, or low price. It was the custom of those times when a man could not discharge his debts, for him to surrender up himself and family to his creditor as bond-servants. By this the rich increased their power, as well as their wealth; and such was their inhumanity, that they practised every art of fraud and extortion to reduce the needy to this miserable condition. Yea, and sell the refuse of the wheat — Not content with defrauding in the measure and price, ye mix the chaff, or refuse, such as is not fit to make bread, and sell it together with the wheat. This was another kind of oppression; corrupted wares were sold to those that were necessitous.

AN EXPLANATORY DISCOURSE, 4-14.

In the oral delivery this discourse may not have followed immediately upon the presentation of the fourth vision, but logically there is a close connection between Amos 8:1-3, and 4-14. In the vision Israel is pictured as ripe for judgment; in 4-6 the prophet expands this thought: they are ripe because they are utterly corrupt; their measure of iniquity is full and running over. As an illustration he singles out the conduct of the greedy and dishonest merchants. In punishment terrible judgments will fall (7). In 8-14 these are described under various figures.

4-7. The greedy merchants of Israel. Hear this — See on Amos 3:1. Swallow up the needy — Literally, pant after (Amos 2:7). Here also Jerome renders ‘crush.” The verb is explained in the next clause. Even to make the poor of the land to fail — Literally, and better, and are for making the poor of the land to cease; that is, they seek to make an end of them as free men and property holders. To accomplish this end various means might be employed, in this case commercial dishonesty. The construction is somewhat unusual; according to G.-K., 114p, the thought of the whole verse may be expressed as follows: “O ye that pant to make an end of the needy and of the poor of the land.”

V. 5. When-Ye that could wish there were nothing to interrupt your marketing, that look on solemn times of worship as burdensome, such was the first day of every month, and the weekly sabbath. Small-So the ephah being too little, the poor buyer had not his due. The shekel great-They weighed the money which they received, and had no more justice, than to make their shekel weight greater than the standard; so the poor were twice oppressed, had less than was their right, and paid more than they ought to pay.

Verse 5. When will the new moon be gone] This was kept as a kind of holy day, not by Divine command, but by custom. The Sabbath was strictly holy; and yet so covetous were they that they grudged to give to God and their own souls this seventh portion of time! But bad and execrable as they were, they neither set forth their corn, nor their wheat, nor any other kind of merchandise, on the Sabbath. They were saints then, when compared to multitudes called Christians, who keep their shops either partially or entirely open on the Lord’s day, and buy and sell without any scruples of conscience. Conscience! alas! they have none; it is seared as with a hot iron. The strong man armed, in them, is quiet, for all his goods are in peace.

Making the ephah small, and the shekel great] Giving short measure, and taking full price; or, buying with a heavy weight, and selling with one that was light.

Falsifying the balances] Having one scale light, and the other weighty; one end of the beam long, and the other short. A few months ago I detected a knave with such balances; with a slip of his finger along the beam he altered the centre, which made three ounces short weight in every pound. He did it so dexterously, that though I knew he was cheating, or, as the prophet expresses it, was falsifying the balances by deceit, it was some time before I could detect the fraud, and not till I had been several times cheated by this accomplished knave. So we find that though the knaves of ancient Israel are dead, they have left their successors behind them.

Verses 4-6. Hear, O ye that swallow up the needy — That greedily and cruelly devour such as would have been objects of your compassion, had you been just and merciful as well as rich and great. He alludes to the greater fish swallowing up the lesser. To make the poor of the land to fail — Either to root them out or to enslave them. Saying, When will the new-moon be gone — This was one of their solemn feasts, the use of which they retained with their idolatrous worship; that we may sell corn — It seems they were prohibited during this feast, and probably in their other solemn feasts, from every kind of traffic, even the selling of corn; and these covetous wretches thought the time during which they were so restrained long and tedious, wishing to be again at liberty to trade and get gain. Making the ephah small, and the shekel great — The ephah was the measure whereby they sold corn, &c., containing about one of our bushels. This they made smaller than the just standard, and so cheated in the quantity of what they sold. The shekel was the money they received for the price of their goods, and by weighing this by too heavy a weight, they diminished its real value, and so cheated also in the sum they received. So that both ways they over-reached those that dealt with them, who received less of what they bought than it was their right to receive, and paid more than they ought to pay for it. That we may buy the poor for silver — That we may, by these unjust dealings, soon get the poor so much into our debt, that they may not be able to discharge it, but be obliged to surrender themselves to us as slaves, and that for a very trifling consideration in reality. So that these avaricious and merciless men wished the new-moon and sabbaths to be over, that they might go to market, as it were, and buy the poor; and when these poor owed but for a very trifling article, as suppose a pair of shoes, they would take advantage against them, and make them sell themselves to pay the debt. Or, to buy any thing for a pair of shoes, was a proverbial expression to signify getting it at a very vile, or low price. It was the custom of those times when a man could not discharge his debts, for him to surrender up himself and family to his creditor as bond-servants. By this the rich increased their power, as well as their wealth; and such was their inhumanity, that they practised every art of fraud and extortion to reduce the needy to this miserable condition. Yea, and sell the refuse of the wheat — Not content with defrauding in the measure and price, ye mix the chaff, or refuse, such as is not fit to make bread, and sell it together with the wheat. This was another kind of oppression; corrupted wares were sold to those that were necessitous.

Ver. 5. That we may sell corn—making the ephah small, and the shekel great. In the east they weighed money; for stamped silver passed as coin. The jews would suffer no image to appear on their money. Therefore our Saviour asked, as is noted by three evangelists, Whose image and superscription is this?

Rabbi Ramban died about the year 1260. In his Commentary on the Pentateuch he says that being at Ancona in Italy, he found in the hand of some aged people a shekel of silver, weighing about half an ounce. On the front was a branch of the almond tree, and on the obverse side an urn, inscribed with Samaritan characters, shekel of shekels; the other side had on it, holy Jerusalem. Other shekels have been found like that at Ancona, all of which have the same inscriptions, with the golden pot of manna on the one side, and the almond rod of Aaron on the other. The shekel was thus coined since the return of the people from Babylon.—Finding this ancient shekel neatly engraved in the Latin work of a Jesuit, I have introduced it into the map of Jerusalem. See maps. This is perhaps the only one of the kind in England.

Verse 5 shows that the prophet thinks primarily of the greedy merchants (but compare Amos 2:7; Isaiah 5:8-10; Micah 2:2). New moon… sabbath — See on Hosea 2:11. When will… be gone — It appears from the present passage that on sacred days ordinary pursuits of life were discontinued; this the greedy merchants considered a foolish interruption of their profits. Set forth — Literally, open up, that is, for sale. In various ways they took advantage of their customers; they gave scant measure, charged exorbitant prices, “doctored” the scales, and adulterated the goods. Ephah — The measure in which they measured the grain for the buyer (see on Hosea 3:2); this they made small, perhaps by putting a false bottom in it. Shekel — Before money was coined a weight was used for the weighing of gold and silver. Its value has been variously estimated; the most commonly received estimate gives the value of a shekel of gold as approximately equivalent to $10.80; of silver, 60 cents (see on Hosea 3:2). This weight they made heavier, so as to get more than the legitimate price. In 1890 Dr. Chaplin found, on the site of the ancient Samaria, a weight which is thought, from an inscription on it, to represent a quarter of a shekel. Its weight is greater than that of a legitimate quarter of a shekel; and W.R. Smith has suggested that it is one of the heavy shekels condemned by Amos. Falsifying the balances by deceit — R.V., “dealing falsely with balances of deceit”; literally, perverting the balances of deceit. They tampered with the scales in order to deceive the buyer, and thus to take advantage of him.

V. 6. That we may buy-They would have new moons and sabbaths over, that they might go to market to buy the poor. And when these poor owed but for a very little commodity, as suppose a pair of shoes, these merciless men would take the advantage against them, and make them sell themselves to pay the debt. The refuse-This was another kind of oppression, corrupted wares, sold to those that were necessitous.

Verse 6. That we may buy the poor for silver] Buying their services for such a time, with just money enough to clear them from other creditors. And the needy for a pair of shoes] See Amos 2:6. And sell the refuse of the wheat!] Selling bad wheat and damaged flour to poor people as good, knowing that such cannot afford to prosecute them.

Verses 4-6. Hear, O ye that swallow up the needy — That greedily and cruelly devour such as would have been objects of your compassion, had you been just and merciful as well as rich and great. He alludes to the greater fish swallowing up the lesser. To make the poor of the land to fail — Either to root them out or to enslave them. Saying, When will the new-moon be gone — This was one of their solemn feasts, the use of which they retained with their idolatrous worship; that we may sell corn — It seems they were prohibited during this feast, and probably in their other solemn feasts, from every kind of traffic, even the selling of corn; and these covetous wretches thought the time during which they were so restrained long and tedious, wishing to be again at liberty to trade and get gain. Making the ephah small, and the shekel great — The ephah was the measure whereby they sold corn, &c., containing about one of our bushels. This they made smaller than the just standard, and so cheated in the quantity of what they sold. The shekel was the money they received for the price of their goods, and by weighing this by too heavy a weight, they diminished its real value, and so cheated also in the sum they received. So that both ways they over-reached those that dealt with them, who received less of what they bought than it was their right to receive, and paid more than they ought to pay for it. That we may buy the poor for silver — That we may, by these unjust dealings, soon get the poor so much into our debt, that they may not be able to discharge it, but be obliged to surrender themselves to us as slaves, and that for a very trifling consideration in reality. So that these avaricious and merciless men wished the new-moon and sabbaths to be over, that they might go to market, as it were, and buy the poor; and when these poor owed but for a very trifling article, as suppose a pair of shoes, they would take advantage against them, and make them sell themselves to pay the debt. Or, to buy any thing for a pair of shoes, was a proverbial expression to signify getting it at a very vile, or low price. It was the custom of those times when a man could not discharge his debts, for him to surrender up himself and family to his creditor as bond-servants. By this the rich increased their power, as well as their wealth; and such was their inhumanity, that they practised every art of fraud and extortion to reduce the needy to this miserable condition. Yea, and sell the refuse of the wheat — Not content with defrauding in the measure and price, ye mix the chaff, or refuse, such as is not fit to make bread, and sell it together with the wheat. This was another kind of oppression; corrupted wares were sold to those that were necessitous.

Verse 6 is rejected by several modern commentators as being unnecessary and out of harmony with the context. Marti says, “The connection of 6a with 4, 5 is unintelligible; the rich corn merchants are not interested in buying the poor and needy, but rather in selling their grain and securing for it the highest price.” However, the one does not exclude the other, and the objection cannot be considered conclusive. While 6b does not follow quite naturally upon 6a, it also fits in the prophet’s thought.

V. 7. Hath sworn-By himself. Forget-Suffer to pass unpunished.

Verse 7. By the excellency of Jacob] By the state of eminence to which he had raised the descendants of Jacob; or, by the excellent ONE of Jacob, that is, HIMSELF. The meaning is: “As surely as I have raised you to such a state of eminence, so surely will I punish you in proportion to your advantages and your crimes.”

Verse 7. The Lord hath sworn by the excellency of Jacob — That is, by himself; Surely I will never forget any of their works — God is said to remember men’s sins when he punishes them. We may learn by this passage, and many others in Scripture, that however slightly men may think of it, God takes particular notice of, and will certainly punish, all extortions and over-reachings in trade, and more particularly when they are used in regard of the poor. They shall have judgment without mercy, who have showed no mercy. It is to be wished that persons would always consider themselves as the fathers of the poor, when they deal with them; and rather give them measure pressed down and running over, than mete to them with a scanty hand.

7. The heartless greed and dishonesty has aroused the indignation of Jehovah and makes judgment inevitable. Hath sworn — See on Amos 4:2. Excellency of Jacob — Jehovah (Amos 6:8). The word translated “excellency” is used nowhere else in this sense, but a warrant for the translation is found in 1 Samuel 15:29, where Jehovah is called “strength (literally, splendor) of Israel.” The common meaning of the word is “pride” (Amos 6:8, R.V. margin; Hosea 5:5; 7:10). If so here, the oath would be by the pride and arrogance of Israel. Jehovah sees this pride deeply ingrained in the very nature of the people; he knows it to be permanent and incurable, and for this reason he selects it in scorn as an object by which to swear. Any of their works — Of dishonesty and injustice. All will be remembered and punished (Hosea 7:2).

V. 8. The land-The people of it. For this-This that you have done, and this that God will do. And it-The judgment, the displeasure of God, shall rise and grow like a mighty wasting flood. It-The land. Drowned-As Egypt by the overflowing of the Nile.

Verse 8. Shall not the land tremble for this] It is supposed that an earthquake is here intended, and that the rising up and subsiding as a flood refers to that heaving motion that takes place in an earthquake, and which the prophet here compares to the overflowing and subsiding of the waters of the Nile. But it may refer to commotions among the people.

Verse 8. Shall not the land tremble — Shall not the state, or government, and all the people of the land, be terribly afraid, and greatly troubled; for this — This, that you have done, O house of Israel, in sinning, and this that God will do in punishing? And every one mourn that dwelleth therein — Shall not all be deeply concerned and distressed, since all have sinned and deserved punishment, and all will suffer in the approaching calamity? Certainly they shall. Observe, reader, those that will not tremble and mourn as they ought for national sins, shall be made to tremble and mourn for national judgments; those that look unconcerned upon the sins of oppressors, which should make them tremble, and upon the miseries of the oppressed, which should make them mourn, God will find out a way to make them tremble at the fury of those that oppress them, and mourn for their own losses and sufferings by it. And it shall rise up wholly as a flood — The LXX. read, with a very small alteration in the Hebrew points, kai anabhsetai wv potamov suntelia, Destruction shall rise up like a flood; that is, the judgment, the calamity of a hostile invasion by the Assyrians, shall be like an inundation, which in a short time overflows a whole country. And it shall be cast out and drowned — The inhabitants of the land shall be cast out of their possessions, or the land itself shall be overwhelmed as by the flood, or rather, the river of Egypt, that is, as Egypt is by the inundation of the river Nile. Thus the Chaldee paraphrase: He shall make a king come up against it [the land] with a numerous army like a flood, and he shall drive out the inhabitants thereof, and [the land itself] shall be drowned as when the flood of Egypt [overflows.]

8-10. Figurative description of the impending judgment and of the resulting lamentation. The description of the judgment is introduced by a rhetorical question, the answer to which is in the affirmative. Surely their conduct deserves the severest and most terrible retribution. Shall not the land tremble — In an earthquake. In Amos 4:11, Amos called attention to the terrors of a former earthquake; do they not deserve another similar visitation? For this — Or, on account of this — the wickedness and corruption described. Mourn — In terror, and over the destruction wrought. 8b may be translated as continuing the rhetorical question, “shall it not rise up wholly like the River, and shall it not be troubled and sink again, like the River of Egypt?” Or, following the English translations, it may be understood as the reply to 8a. That which they deserve shall indeed come to pass. It — The land. As a flood — Better, R.V., “like the River.” The last word, when in the singular, is used almost exclusively of the Nile. Cast out — R.V., “shall be troubled,” by being driven hither and thither in restless convulsions (Isaiah 57:20). The verb is omitted in LXX. and in the parallel passage (Amos 9:5), and may not be original. Drowned — Better, R.V., “sink again.” As by the flood of Egypt — Better, R.V., “like the River of Egypt” — the Nile, when its waters subside after the inundation. The rise and fall of the Nile are perhaps not the most appropriate figures for an earthquake, since the latter causes sudden convulsions, while the rise and fall of the Nile are gradual.

V. 9. At noon-So Israel’s sun did as at noon set under the dark cloud of conspiracies and civil wars by Shallum, Menahem, Pekah, and Hosea, ‘till the midnight darkness drew on by Pul, Tiglath-Pilneser, and Salmaneser. Darken-Bring a thick cloud of troubles and afflictions. In the clear day-When they think all is safe, sure, and well settled.

Verse 9. I will cause the sun to go down at noon] This may either refer to that darkness which often precedes and accompanies earthquakes, or to an eclipse. Abp. Usher has shown that about eleven years after Amos prophesied there were two great eclipses of the sun; one at the feast of tabernacles, and the other some time before the passover. The prophet may refer to the darkness occasioned by those eclipses; yet I rather think the whole may refer to the earthquake.

Verse 9. I will cause the sun to go down at noon — Calamitous times are often expressed in the Scriptures by the failing of the light of the sun, and the day’s being overspread with darkness. So Israel’s sun did begin to go down, as at noon, under the dark cloud of conspiracies and civil wars by Shallum, Menahem, Pekah, and Hoshea, till it entirely set, and total darkness came on through the Assyrian invasions by Pul, Tiglath-pileser, and Shalmanezer, and by the entire desolation and destruction of the country produced thereby. And I will darken the earth — By bringing a thick cloud of troubles and afflictions over it; in the clear day — When they think all is safe, well settled, and hopeful.

Verse 9 adds a new feature to the terror of this day of Jehovah (see on Joel 2:10, 30, 31). Cause the sun to go down at noon — The imagery is probably borrowed from an eclipse of the sun. Amos may have seen the eclipse of 763 B.C., which was observed as a total eclipse in Nineveh on June 15, and which must have been visible in Palestine as a “fairly large partial eclipse.” Go down — Literally, go in. The sun appeared to go into the earth when it set. Darken the earth — By hiding the sun. Clear day — Literally, day of light — broad daylight.

V. 10. Upon all loins-All sorts of persons shall put on mourning. Baldness-Shaving the head and beard was a sign of the greatest sadness. A bitter day-A bitter day, which you shall wish you had never seen, shall succeed your dark night.

Verse 10. I will turn your feasts into mourning] See on Amos 8:3. A bitter day.] A time of grievous calamity.

Verse 10. I will turn your feasts into mourning — God commanded the Jews to celebrate their festivals with joy and gladness; but this it would be impossible for them to do under such melancholy circumstances and manifestations of the divine displeasure. And all your songs into lamentation — The particular psalms and hymns which used to be sung at the great festivals are here alluded to. And I will bring up sackcloth upon all loins — All sorts of persons shall put on mourning. And baldness upon every head — Shaving the head and beard was a sign of the greatest sadness. I will make it as the mourning, rather, as in the mourning of [or for] an only son — That is, a most heavy mourning; for the death of an only son generally occasions the severest grief; and the end thereof as a bitter day — A sorrowful day, which you shall wish you had never seen, shall succeed your dark night. In other words, the calamities shall increase more and more; so that the last part of these grievous times shall be far more distressing than any that had preceded. This undoubtedly was the case, as the carrying them into captivity would occasion a separation of friends from friends, children from parents, wives from husbands, than which it is not easy to conceive any thing more deplorable.

10. Whether interpreted literally or figuratively verses 8, 9 speak of a terrible visitation of Jehovah, the result of which will be universal wailing and lamentation. Feasts — See on Hosea 2:11. Under normal conditions these were occasions of rejoicing (Amos 5:21-23; Isaiah 30:29); in that day they will be seasons of mourning (Amos 5:16, 17; 8:3). Songs — Joyful songs (see on Amos 8:3). Lamentation — For the dead. The same word as in Amos 5:1 (see there). Sackcloth — A symbol of mourning (see on Joel 1:8). Baldness — Artificial baldness was another sign of mourning (see on Micah 1:16). Of an only son — The bitterest grief imaginable (Zechariah 12:10; Jeremiah 6:26). The end — Of the mourning. As a bitter day — Time heals most wounds and makes most sorrows less intense; not so in this case — the end will be as bitter as the beginning or even worse.

Verse 11. A famine in the land] The most grievous of all famines, a famine of the words of Jehovah; a time in which no prophet should appear, no spiritual counsellor, no faithful reprover, none any longer who would point out the way of salvation, or would assure them of the mercy of God on their repentance and return to him. This is the severest of God’s judgments on this side the worm that never dieth, and the fire that is never quenched.

Verse 11. Behold the days come, saith the Lord — This is spoken of events which were yet at some distance. That I will send a famine in the land, not of bread, &c., but of hearing the words of the Lord — When Amos prophesied, and for a considerable time after, there were several prophets, and abundant opportunities of hearing the word of the Lord, in season and out of season: they had precept upon precept and line upon line. Prophecy was their daily bread; but they despised it as Israel did the manna in the wilderness; and therefore God threatens that he would hereafter deprive them of this privilege. It appears that there were not so many prophets in the land of Israel, about the time that their destruction came upon them, as there were in the land of Judah; and after the ten tribes were carried away captive, they saw not their signs; there were no more any prophets among them; none to show them How long; Psalm 74:9. The Jewish church also, after Malachi, had no prophets for many ages. Now, 1st, This was the departure of a great part of their glory: what especially made their nation great and high was, that to them were committed the oracles of God: but when these were taken from them their beauty was stained, and their honour laid in the dust. 2d, This was a token of God’s highest displeasure against them: surely he was angry indeed with them, when he would no more speak to them as he had done; and had abandoned them to ruin, when he would no more reprove them for their sins, and call them to repentance by his messengers. 3d, This made all the other calamities that were upon them truly melancholy; that they had no prophets to instruct and comfort them from the word of God, nor to give them any hopeful prospect. We should say at any time, and shall be compelled to say in a time of trouble, that a famine of the word of God is, of all others, the sorest famine — the heaviest judgment. It is not improbable that this threatening was intended to look further than to the judgment now referred to, even to the blindness which has in part happened to Israel, in the days of the Messiah, and the veil that is on the hearts of the unbelieving Jews. They reject the gospel, and the ministers of it, which God sends to them, and covet to have prophets of their own, as their fathers had; but they shall have none, the kingdom of God being taken from them and given to another people.

11-14. Some effects of the judgment. In the agony and despair of the judgment people will hunger and thirst for the word of Jehovah, but they will not find it. The days come — Better, are about to come (see on Amos 2:13; compare Amos 4:2); “the days” is identical with “that day” (verse 9). Famine… thirst — Calamities with which they were familiar (Amos 4:6-8); but this experience will be unique. Hearing the words of Jehovah — The ancient versions and some Hebrew manuscripts read the singular “word,” and this is to be preferred (verse 12); it is the common expression for a communication from Jehovah (2 Kings 3:12; Jeremiah 27:18, etc.). The word which they seek is either the word of instruction — this they desire to know, and they are willing to heed it, in order that they may escape further distress — or the word of consolation, which they need and for which they long in their distress. The intensity of the people’s yearning is depicted in verse 12. Far and wide they seek it, but in vain. Wander — Literally, totter, or, reel (Amos 4:8). Though exhausted, they continue, with uncertain steps, their search, hoping that their efforts may yet be rewarded. From sea to sea — Since the prophet is concerned with the Hebrew people exclusively (verse 14), this is best interpreted as meaning “from the Dead Sea to the Mediterranean,” the southern and western limits of Israel (Joel 2:20; Zechariah 14:8; compare 2 Kings 14:25). From the north even to the east — Literally, to the rising (of the sun). This completes the circle. The Dead Sea is called also the eastern sea (Zechariah 14:8). Though the four expressions are not exactly synonymous with “from north to south, from east to west,” that is their meaning. In every direction do the people seek for relief, but in vain.

V. 12. Shall wander-Search all places for a prophet or preacher, from the Mid-land sea to the dead sea, they shall search all corners for a prophet.

Verse 12. They shall wander front sea to sea] From the Mediterranean to the Dead Sea or from west to east, and from north to south, to seek the word of the Lord; to find a prophet, or any person authorized by God to show them the end of their calamities. In this state they shall continue, because they have rejected Him who is the bread of life.

Verses 12, 13. And they shall wander from sea to sea — From the sea of Tiberias to the great sea, from one border of the country to another. And from the north even to the east — The prophet omits naming the south, because the idolaters, to whom he directs his discourse, would choose to inquire anywhere rather than of the true prophets of the Lord, who dwelt in the tribe of Judah, which was situated to the south of the ten tribes. They shall run to and fro, to seek the word of the Lord — To inquire if there be any prophet, any prophecy, any message from God, any divine direction what course to take in their distress — any encouragement to expect deliverance from their calamities, and happier times. In that day shall the fair virgins, &c. — They who are in the bloom of their youth and in the strength of their age, shall faint, and be dispirited like those that want necessary refreshment.

11-14. Some effects of the judgment. In the agony and despair of the judgment people will hunger and thirst for the word of Jehovah, but they will not find it. The days come — Better, are about to come (see on Amos 2:13; compare Amos 4:2); “the days” is identical with “that day” (verse 9). Famine… thirst — Calamities with which they were familiar (Amos 4:6-8); but this experience will be unique. Hearing the words of Jehovah — The ancient versions and some Hebrew manuscripts read the singular “word,” and this is to be preferred (verse 12); it is the common expression for a communication from Jehovah (2 Kings 3:12; Jeremiah 27:18, etc.). The word which they seek is either the word of instruction — this they desire to know, and they are willing to heed it, in order that they may escape further distress — or the word of consolation, which they need and for which they long in their distress. The intensity of the people’s yearning is depicted in verse 12. Far and wide they seek it, but in vain. Wander — Literally, totter, or, reel (Amos 4:8). Though exhausted, they continue, with uncertain steps, their search, hoping that their efforts may yet be rewarded. From sea to sea — Since the prophet is concerned with the Hebrew people exclusively (verse 14), this is best interpreted as meaning “from the Dead Sea to the Mediterranean,” the southern and western limits of Israel (Joel 2:20; Zechariah 14:8; compare 2 Kings 14:25). From the north even to the east — Literally, to the rising (of the sun). This completes the circle. The Dead Sea is called also the eastern sea (Zechariah 14:8). Though the four expressions are not exactly synonymous with “from north to south, from east to west,” that is their meaning. In every direction do the people seek for relief, but in vain.

Verses 12, 13. And they shall wander from sea to sea — From the sea of Tiberias to the great sea, from one border of the country to another. And from the north even to the east — The prophet omits naming the south, because the idolaters, to whom he directs his discourse, would choose to inquire anywhere rather than of the true prophets of the Lord, who dwelt in the tribe of Judah, which was situated to the south of the ten tribes. They shall run to and fro, to seek the word of the Lord — To inquire if there be any prophet, any prophecy, any message from God, any divine direction what course to take in their distress — any encouragement to expect deliverance from their calamities, and happier times. In that day shall the fair virgins, &c. — They who are in the bloom of their youth and in the strength of their age, shall faint, and be dispirited like those that want necessary refreshment.

Verse 13 is thought by many to be a later interpolation, chiefly because it seems to speak of physical thirst, while its immediate context, 11, 12, speaks of spiritual famine and thirst. Others, thinking that the prophet has in mind throughout material famine and physical thirst, omit 11, 12 or parts of these verses. Harper omits only “for thirst” in verse 13, and thus brings 13 in harmony with 11, 12. It may be asked, however, whether it is necessary to establish complete harmony between verses 11, 12 and verse

13. May not 13 introduce a new thought? If an emendation is thought necessary, that of Harper seems the most satisfactory; “for thirst” could easily have come in at a later time. Fair virgins and young men — The beauty and strength of the nation. Even youth, which ordinarily can endure severe strains, will be unable to stand up under this calamity. But if the strongest succumb what will become of the weak? Thirst — To be understood literally. It is mentioned rather than hunger because of the more intense suffering accompanying Amos 2:14. They that swear — Must be the “fair virgins and young men” (verse 13; see on Hosea 4:15). Sin of Samaria — The allusion is undoubtedly to the calf at Beth-el (see on Hosea 8:5), which was the embodiment of Israel’s guilt (Hosea 10:8). Samaria, the capital, stands for Israel, the people or the land. The fact that Amos nowhere else uses Samaria as equivalent to Israel is not sufficient reason for changing it into Beth-el; nor is it necessary to change the word translated “sin.” Most modern commentators, however, read “god of Beth-el.” The Israelites made their oaths by the calf of Beth-el rather than by Jehovah; and since men swear by that which they hold dearest, these oaths were evidence that the Israelites had transferred their affections to the calf. Thy god… liveth — R.V., “As thy god… liveth.” The common formula used in swearing an oath. Dan — Where Jeroboam set up the other calf (1 Kings 12:29). The city was located near the northern boundary of Israel, at the foot of Mount Hermon, near the head of the main source of the Jordan River. It is now called Tel-el-Kadi. Its deity also was the calf. The manner of Beer-sheba liveth — Better, R.V., “As the way of Beer-sheba liveth.” “To swear by a way” has always impressed Bible students as a peculiar expression; hence way has been interpreted in the sense of worship, or, manner. But this does not relieve the difficulty. As a result many emendations have been proposed. It is doubtful, however, if any one of these is more satisfactory than the present text, which is not altogether unintelligible. The sanctuary at Beer-sheba was undoubtedly expected by the common people to abide forever; therefore the road leading to the sanctuary might be thought to remain always; consequently it would not be so very strange that the pilgrims passing over it should swear by it. Even to-day Arabs swear “by the sacred way to Mecca”; and Mitchell quotes Ruckert’s Hariri, 1:189, “By the pilgrimage and the height of Mina, where the pious host stone Satan.” Beer-sheba — See on Amos 5:5. All those who have thus forsaken Jehovah will be utterly destroyed (Amos 5:2).

V. 14. They-Who sacrifice to and swear by the calves at Dan and Beth-el. By the sin-Who say the idol at Dan is the true and living God. The manner-The idol which is worshipped at Beersheba.

Verse 14. By the sin of Samaria] Baal, who was worshipped here. Thy god, O Dan] The golden calf, or ox, the representative of the Egyptian god Apis, or Osiris.

The manner of Beer-sheba] The worship, or object of worship. Another of the golden calves which Jeroboam had set up there. The word Ërd derech, way, is here taken for the object and mode of worship; see Acts 19:9, where way is taken for the creed and form of Divine worship as practiced by the followers of Christ, and by which they were distinguished from the Jews. See also Acts 9:2.

AMOS

Verse 14. They that swear by the sin of Samaria — That is, by the calf which Jeroboam set up as an object of worship at Beth-el, not far from Samaria, committing a great sin in so doing, and making Israel to sin. Swearing, according to the sense in which the word is here taken, is a solemn invocation of the name of God, and an appeal to him; and, as such, is a proper part of divine worship, (see Deuteronomy 6:13, and 10:20,) and therefore ought not to be given to idols. And say, Thy God — Or, As thy God, O Dan, liveth — That is, who say in the way of an oath, As the god who is worshipped in Dan liveth: at Dan was placed another of Jeroboam’s calves. And, The manner of Beer-sheba liveth — The LXX. render it, the god of Beer-sheba liveth; expressing the sense rather than the words of the original. The way or manner signifies the same with the way of worship; so that the people swore by the religion of Beer-sheba, or the manner of worship used there, which they looked upon as sacred. Thus the Papists swear by the mass: but they who thus give that honour to idols which is due to God alone, will find the God whom they thus affront is made their enemy. And they shall fall, &c. — And the gods they serve cannot raise them up; so that without better help they shall never rise again.

Ver. 14. Thy god, oh Dan, liveth. This is spoken in derision of the calf in Dan, where the invading army entered, and it could not save. The Assyrians overran the whole land to Beersheba, the last town leading to Egypt.

11-14. Some effects of the judgment. In the agony and despair of the judgment people will hunger and thirst for the word of Jehovah, but they will not find it. The days come — Better, are about to come (see on Amos 2:13; compare Amos 4:2); “the days” is identical with “that day” (verse 9). Famine… thirst — Calamities with which they were familiar (Amos 4:6-8); but this experience will be unique. Hearing the words of Jehovah — The ancient versions and some Hebrew manuscripts read the singular “word,” and this is to be preferred (verse 12); it is the common expression for a communication from Jehovah (2 Kings 3:12; Jeremiah 27:18, etc.). The word which they seek is either the word of instruction — this they desire to know, and they are willing to heed it, in order that they may escape further distress — or the word of consolation, which they need and for which they long in their distress. The intensity of the people’s yearning is depicted in verse 12. Far and wide they seek it, but in vain. Wander — Literally, totter, or, reel (Amos 4:8). Though exhausted, they continue, with uncertain steps, their search, hoping that their efforts may yet be rewarded. From sea to sea — Since the prophet is concerned with the Hebrew people exclusively (verse 14), this is best interpreted as meaning “from the Dead Sea to the Mediterranean,” the southern and western limits of Israel (Joel 2:20; Zechariah 14:8; compare 2 Kings 14:25). From the north even to the east — Literally, to the rising (of the sun). This completes the circle. The Dead Sea is called also the eastern sea (Zechariah 14:8). Though the four expressions are not exactly synonymous with “from north to south, from east to west,” that is their meaning. In every direction do the people seek for relief, but in vain.