PREVIOUS CHAPTER - NEXT CHAPTER - HELP - GR VIDEOS - GR YOUTUBE - TWITTER - SD1 YOUTUBE CHAPTER 7 Am. 7:1-9. The seventh, eighth, and ninth chapters contain VISIONS, WITH THEIR EXPLANATIONS. The seventh chapter consists of two parts. First (Am 7:1-9): PROPHECIES ILLUSTRATED BY THREE SYMBOLS: (1) A vision of grasshoppers or young locusts, which devour the grass, but are removed at Amos' entreaty; (2) Fire drying up even the deep, and withering part of the land, but removed at Amos' entreaty; (3) A plumb-line to mark the buildings for destruction. Secondly (Am 7:10-17): NARRATIVE OF AMAZIAH'S INTERRUPTION OF AMOS IN CONSEQUENCE OF THE FOREGOING PROPHECIES, AND PREDICTION OF HIS DOOM.
1. showed . . . me; and, behold--The same formula prefaces the three
visions in this chapter, and the fourth in
Am 8:1.
2. by whom shall Jacob arise?--If Thou, O God, dost not spare, how can
Jacob maintain his ground, reduced as he is by repeated attacks of
the Assyrians, and erelong about to be invaded by the Assyrian Pul
(2Ki 15:19, 20)?
Compare
Isa 51:19.
The mention of "Jacob" is a plea that God should "remember for them His
covenant" with their forefather, the patriarch
(Ps 106:45).
3. repented for this--that is, of this. The change was not in the mind
of God
(Nu 2:19;
Jas 1:17),
but in the effect outwardly. God unchangeably does what is just; it is
just that He should hear intercessory prayer
(Jas 5:16-18),
as it would have been just for Him to have let judgment take its course
at once on the guilty nation, but for the prayer of one or two
righteous men in it (compare
Ge 18:23-33;
1Sa 15:11;
Jer 42:10).
The repentance of the sinner, and God's regard to His own attributes of
mercy and covenanted love, also cause God outwardly to deal with him as
if he repented
(Jon 3:10),
whereas the change in outward dealing is in strictest harmony with God's
own unchangeableness.
4. called to contend--that is, with Israel judicially
(Job 9:3;
Isa 66:16;
Eze 38:22).
He ordered to come at His call the infliction of punishment by "fire"
on Israel, that is, drought (compare
Am 4:6-11),
[MAURER]. Rather, war
(Nu 21:28),
namely, Tiglath-pileser [GROTIUS].
7. wall made by a plumb-line--namely, perpendicular.
8. plumb-line in . . . midst of . . .
Israel--No longer are the symbols, as in the former two, stated
generally; this one is expressly applied to Israel. God's
long-suffering is worn out by Israel's perversity: so Amos ceases to
intercede (compare
Ge 18:33).
The plummet line was used not only in building, but in destroying
houses
(2Ki 21:13;
Isa 28:17; 34:11;
La 2:8).
It denotes that God's judgments are measured out by the most exact
rules of justice. Here it is placed "in the midst" of Israel, that is,
the judgment is not to be confined to an outer part of Israel, as by
Tiglath-pileser; it is to reach the very center. This was fulfilled
when Shalmaneser, after a three years' siege of Samaria, took it and
carried away Israel captive finally to Assyria
(2Ki 17:3, 5, 6, 23).
9. high places--dedicated to idols.
Am. 7:10-17. AMAZIAH'S CHARGE AGAINST AMOS: HIS DOOM FORETOLD.
10. priest of Beth-el--chief priest of the royal sanctuary to the
calves at Beth-el. These being a device of state policy to keep Israel
separate from Judah. Amaziah construes Amos words against them as
treason. So in the case of Elijah and Jeremiah
(1Ki 18:17;
Jer 37:13, 14).
So the antitype Jesus was charged
(Joh 19:12);
political expediency being made in all ages the pretext for dishonoring
God and persecuting His servants
(Joh 11:48-50).
So in the case of Paul
(Ac 17:6, 7; 24:5).
11. Jeroboam shall die, &c.--Amos had not said this: but that "the house of Jeroboam" should fall "with the sword" (Am 7:9). But Amaziah exaggerates the charge, to excite Jeroboam against him. The king, however, did not give ear to Amaziah, probably from religious awe of the prophet of Jehovah.
12. Also--Besides informing the king against Amos, lest that course
should fail, as it did, Amaziah urges the troublesome prophet himself to
go back to his own land Judah, pretending to advise him in friendliness.
13. prophesy not again--
(Am 2:12).
14. I was no prophet--in answer to Amaziah's insinuation
(Am 7:12),
that he discharged the prophetical office to earn his "bread" (like
Israel's mercenary prophets). So far from being rewarded, Jehovah's
prophets had to expect imprisonment and even death as the result of
their prophesying in Samaria or Israel: whereas the prophets of Baal
were maintained at the king's expense (compare
1Ki 18:19).
I was not, says Amos, of the order of prophets, or educated in their
schools, and deriving a livelihood from exercising the public functions
of a prophet. I am a shepherd (compare
Am 7:15,
"flock"; the Hebrew for "herdsman" includes the meaning,
shepherd, compare
Am 1:1)
in humble position, who did not even think of prophesying among you,
until a divine call impelled me to it.
15. took me as I followed the flock--So David was taken
(2Sa 7:8;
Ps 78:70, 71).
Messiah is the antitypical Shepherd
(Ps 23:1-6;
Joh 10:1-18).
16. drop--distil as the refreshing drops of rain (De 32:2; Eze 21:2; compare Mic 2:6, 11).
17. Thy wife shall be an harlot in the city--that is, shall be
forced by the enemy, while thou art looking on, unable to prevent her
dishonor
(Isa 13:16;
La 5:11).
The words, "saith THE LORD
are in striking opposition to "Thou sayest"
(Am 7:16).
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