Historians of religion have often compared the prophets with reformers and even with revolutionaries. Sometimes, when reading passages like today's, it can indeed appear that before us is not the preaching of a man of God, but that of a true rebelling accuser. And yet...
Historians of religion have often compared the prophets with reformers and even with revolutionaries. Sometimes, when reading passages like today's, it can indeed appear that before us is not the preaching of a man of God, but that of a true rebelling accuser. And yet this is not so. Every social reform and every revolution always begins with the desire to change the old, established order of life: economic, political, or social. And this desire is born from the conviction that a person really is capable of replacing the old, imperfect order with a new one that seems perfect to him, or at least better than the previous one.
But the prophet does not think that the goal of social activity should be some reform or the creation of a better society. He speaks of only one thing - violation of the Torah, the Law, given by God (v. 4). In fact, returning to the norms of life that correspond to the Torah is the only point of his prophetic 'reform program.'
At first glance, such an approach narrows both the reformer's freedom of action and the range of tasks before him. But no prophet ever set as his goal the establishment of social harmony in society. For Amos, following the commandments matters first of all because violating them destroys a person's relationship with God, and this is far from only the private affair of individual people. For if there are many such violators, they begin to hinder those who want and are ready to live a normal, full spiritual life (vv. 11-12) - and then the time of reckoning comes (vv. 13-16).
And the point is not that God takes revenge on someone for something. What matters to Him is not an abstract society or people, but a concrete person, with whom He forms concrete and always entirely unique relationships. Society can either help this or, on the contrary, hinder it. And if it begins to hinder it, then in God's eyes it loses all value, and then catastrophe becomes inevitable.
1 The general title and scope of this prophecy, Amo 1:1-2.
God's controversy with Syria, Amo 1:3-5.
Palestine, Amo 1:6-8.
Tyre, Amo 1:9-10.
Edom, Amo 1:11-12.
And Ammon, Amo 1:13-15.
1:1 He saw - Received by revelation. Israel - The kingdom of the ten tribes. Jeroboam - The great grand - son of Jehu.The earth - quake - Of which, only this text, and Zec 14:5, make any particular mention.
1:2 Will roar - Alluding to the roaring of an hungry lion for prey.Jerusalem - The city God had chosen where he dwelt, the seat of God's instituted worship, and the royal seat of the kingdom as God had settled it, from which in both respects the ten tribes had revolted.The habitations - Where the shepherds found pasturage they pitch their tents, and dwelt therein that they might attend their flocks. And this was the delight and wealth of these men; alluding to which Amos expresses the wealth and delight of the kingdom of Israel.Shall wither - Either blasted, or dried up with drought, and turned into barrenness. So the whole kingdom of the ten tribes, though as fruitful as Carmel should be made horrid and desolate as a wilderness.
1:3 For three - This certain number is put for an uncertain: three, that is, many. Of Damascus - Here Damascus is put for the whole kingdom of Syria. Threshed - Treated it with the utmost cruelty.Gilead - There was a country of this name, and a city, possessed by the Reubenites, Gadites, and Manassites; Gilead here is put for the inhabitants of this country and city, whom Hazael, king of Syria most barbarously murdered.
1:4 Ben - hadad - Ben - hadad was to the Syrian kings a common name, as Pharaoh to the Egyptian kings, and Caesar to the Roman emperors.
1:5 The bar - Literally the bar with which the city gates were shut, and fastened. Of Eden - Some royal seat, of the kings of Syria. Kir - Kir of Media, Isa 22:6, thither did Tiglath - Pilneser carry the conquered Syrians, Ki2 16:9, and placed them captives in that barren mountainous country, about fifteen years after it was foretold by Amos.
1:6 Carried away - All the Jews whom they had taken captive.Edom - Their most inveterate enemies. These Edomites were ever ready to enslave, and tyrannize over the Jews, if by any means they could get them into their hands.
1:7 A fire - Desolating judgments. Gaza - All the power and strength of Palestine is here included.
1:8 Ashkelon - Another city of the Philistines, and a very strong one, which shall perish with the king and the inhabitants thereof.
1:9 The brotherly covenant - Which was between Hiram on the one part, and David and Solomon on the other.
1:11 Pursue - Watched for, and laid hold on every occasion to oppress Israel. Did tear - As a ravenous and fierce lion tears the prey.
1:12 Teman - The metropolis of Idumea, so called from Esau's grandson of that name. Bozrah - This was a very strong city, and one of the chief in the whole kingdom, so that in the menace against Bozrah and Teman, the strength and glory of Edom is threatened with an utter overthrow.
1:13 Enlarge their border - By destroying all that dwelt in it, and hereafter might claim a title to it.
1:14 With a tempest - With irresistible force, and surprising swiftness.
2 God's controversy with Moab, Amo 2:1-3.
With Judah, Amo 2:4-5.
And with Israel, Amo 2:6-8.
The aggravations of their sins, Amo 2:9-12.
God complains of them, and threatens their ruin, Amo 2:13-16.
2:1 The bones - Or ashes, reduced them by fire into fine dust, and used these ashes instead of lime to plaister the walls and roofs of his palace, and this in hatred and contempt of the king of Edom.
2:2 Kirioth - A principal city of this country. Moab - The Moabites. Shall die - Be destroyed. With tumult - Such as soldiers in fight or assaults make, when they carry all by force.
2:3 The judge - The governor that is, every one of them.
2:4 Lies - Idols. To err - Their idolatry blinded them, partly from the natural tendency of this sin, and partly from the just judgment of God. After which - Idols. Walked - Successively, one generation after another.
2:6 Shoes - The smallest bribe, exprest here proverbially.
2:7 The people - That make a prey even of the poor afflicted ones, who walk with dust on their heads. Turn aside - Maliciously interpret the actions, words, and designs of the humble and meek. Will go in - These corrupt judges commit also that lewdness which the Heathens abhor.
2:8 Lay down - The Jews of old did not sit upright at their meals, but leaned on one side. Upon clothes - Of which the law had expressly said, none should detain them all night, Deu 24:12-13. Every altar - Of their idols. Drink the wine - They offer their drink - offerings in wine, which they bought with the fines laid on the innocent.
2:9 The Ammorite - The mightiest nation of all the Canaanites.As the oaks - Another proverbial speech denoting their great strength.His fruit - Their children. His roots - The old standards; that present generation.
2:11 Nazarites - Persons who bound themselves to a very sober and holy life; either for some certain time, or for their whole life.
2:12 Ye gave - Importuned them to drink wine, to violate their vow, and contemn God's law.
2:13 Under you - Under the load of your sins.
2:14 The swift - For their enemies shall be swifter than they.The strong - Natural strength of body shall not deliver.The mighty - The valiant man, the man of the greatest courage.