1 Hear this word that the Lord hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying,

2 You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.

3 Can two walk together, except they be agreed?

4 Will a lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing?

5 Can a bird fall in a snare upon the earth, where no gin is for him? shall one take up a snare from the earth, and have taken nothing at all?

6 Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it?

7 Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets.

8 The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy?

9 Publish in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof.

10 For they know not to do right, saith the Lord, who store up violence and robbery in their palaces.

11 Therefore thus saith the Lord God; An adversary there shall be even round about the land; and he shall bring down thy strength from thee, and thy palaces shall be spoiled.

12 Thus saith the Lord; As the shepherd taketh out of the mouth of the lion two legs, or a piece of an ear; so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in Damascus in a couch.

13 Hear ye, and testify in the house of Jacob, saith the Lord God, the God of hosts,

14 That in the day that I shall visit the transgressions of Israel upon him I will also visit the altars of Bethel: and the horns of the altar shall be cut off, and fall to the ground.

15 And I will smite the winter house with the summer house; and the houses of ivory shall perish, and the great houses shall have an end, saith the Lord.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
Judgments against Israel.
The distinguishing favours of God to us, if they do not restrain from sin, shall not exempt from punishment. They could not expect communion with God, unless they first sought peace with him. Where there is not friendship, there can be no fellowship. God and man cannot walk together, except they are agreed. Unless we seek his glory, we cannot walk with him. Let us not presume on outward privileges, without special, sanctifying grace. The threatenings of the word and providence of God against the sin of man are certain, and certainly show that the judgments of God are at hand. Nor will God remove the affliction he has sent, till it has done its work. The evil of sin is from ourselves, it is our own doing; but the evil of trouble is from God, and is his doing, whoever are the instruments. This should engage us patiently to bear public troubles, and to study to answer God's meaning in them. The whole of the passage shows that natural evil, or troubles, and not moral evil, or sin, is here meant. The warning given to a careless world will increase its condemnation another day. Oh the amazing stupidity of an unbelieving world, that will not be wrought upon by the terrors of the Lord, and that despise his mercies!
John Calvin Bible Commentary
The Prophet wished doubtless by these words to confirm his own authority, for he saw that his doctrine was regarded with contempt: and it is probable that the words recited here were not only once delivered by him, but had been often repeated. We know how great was the pride and confidence of that people: it was therefore needful to beat it down, that they might be habituated to dread and fear, when God reproved them by his Prophets. It was then the common mode of speaking, when he said, Hear the word which God has spoken concerning your, O children of Israel.He brings forward here the name of God, that they might know that they had not to do with a mortal man, or with a shepherd, such as he was. We then observe here, what I have just referred to, and that is, that the Prophet seeks to strengthen his authority as a teacher, that he might gain more respect among the people. But he adds,concerning the whole family which I brought up out of EgyptIt is certain that this discourse was not addressed except to the ten tribes; why, then, does the Prophet speak here so generally? Even because the kingdom of Israel formed the greater portion of the race of Abraham, and on this account they boasted that the adoption continued to be possessed by them. Since, then, they despised the tribe of Judah, and the half-tribe of Benjamin, which was connected with it, and had ever boasted of their great number, the Prophet says here, by way of concession, that they were indeed the blessed seed, the posterity of Abraham; in a word, the elect people, whom God had redeemed from Egypt. Then the Prophet includes not here the kingdom of Judah, but concedes to the Israelites what they boasted, — that they were the elect people, the holy race of Abraham, the very nation which had been miraculously delivered. “Let, then,” he says, “all these boastings be granted, yet God will not, on this account, desist from executing his judgment upon them.”We now apprehend the design of the Prophet: he first seeks to gain respect for his doctrine, and takes occasion to speak of his own vocation, that he brought nothing of his own, but only discharged faithfully the office committed to him; yea, that he was the organ of the Holy Spirit, and adduced nothing from his own mind, but only spoke what the Lord had commanded him. And then, as the Israelites, relying on their large number, thought that wrong was done them, when they were severely reprehended by the Prophets, and as there was an absurd rivalship between them and the kingdom of Judah, the Prophet concedes to them that for which they were foolishly proud; but, at the same time, he shows that they in vain confided in their number, inasmuch as God summoned them to judgment, though they were the elect people, and the holy seed, and the redeemed nation. These are the main points.
McArther Bible Commentary
the whole family. The primary recipient of these messages was Israel, although Judah was not excluded.
Bible Cross References
Jeremiah 8:3 Jeremiah 13:11 Amos 2:10 Micah 2:3 Zephaniah 2:5

Verse 2

Matthew Henry's Concise Bible Commentary
Judgments against Israel.
The distinguishing favours of God to us, if they do not restrain from sin, shall not exempt from punishment. They could not expect communion with God, unless they first sought peace with him. Where there is not friendship, there can be no fellowship. God and man cannot walk together, except they are agreed. Unless we seek his glory, we cannot walk with him. Let us not presume on outward privileges, without special, sanctifying grace. The threatenings of the word and providence of God against the sin of man are certain, and certainly show that the judgments of God are at hand. Nor will God remove the affliction he has sent, till it has done its work. The evil of sin is from ourselves, it is our own doing; but the evil of trouble is from God, and is his doing, whoever are the instruments. This should engage us patiently to bear public troubles, and to study to answer God's meaning in them. The whole of the passage shows that natural evil, or troubles, and not moral evil, or sin, is here meant. The warning given to a careless world will increase its condemnation another day. Oh the amazing stupidity of an unbelieving world, that will not be wrought upon by the terrors of the Lord, and that despise his mercies!
John Wesley's Bible Commentary
Know - Chosen, adopted to be my peculiar ones. Therefore - Because you have all these obligations and abused all these mercies.
McArther Bible Commentary
You only have I known. This "knowing" refers to an intimate relationship, not just awareness. Cf. Gen 4:1, Gen 4:17; Mat 1:25; Joh 10:14-15. But God's sovereign choice of Israel did not exempt her from punishment for disobedience. (cf. Deu 28:15-68).
Bible Cross References
Romans 2:9 1 Corinthians 8:3 1 Peter 4:17 Genesis 18:19 Exodus 19:5 Exodus 19:6 Deuteronomy 4:32 Deuteronomy 7:6 Jeremiah 14:10 Ezekiel 5:9 Ezekiel 9:6 Ezekiel 20:36 Daniel 9:12 Hosea 5:3 Amos 2:4 Amos 3:3 Amos 6:1 Micah 2:3

Verse 3

Matthew Henry's Concise Bible Commentary
Judgments against Israel.
The distinguishing favours of God to us, if they do not restrain from sin, shall not exempt from punishment. They could not expect communion with God, unless they first sought peace with him. Where there is not friendship, there can be no fellowship. God and man cannot walk together, except they are agreed. Unless we seek his glory, we cannot walk with him. Let us not presume on outward privileges, without special, sanctifying grace. The threatenings of the word and providence of God against the sin of man are certain, and certainly show that the judgments of God are at hand. Nor will God remove the affliction he has sent, till it has done its work. The evil of sin is from ourselves, it is our own doing; but the evil of trouble is from God, and is his doing, whoever are the instruments. This should engage us patiently to bear public troubles, and to study to answer God's meaning in them. The whole of the passage shows that natural evil, or troubles, and not moral evil, or sin, is here meant. The warning given to a careless world will increase its condemnation another day. Oh the amazing stupidity of an unbelieving world, that will not be wrought upon by the terrors of the Lord, and that despise his mercies!
John Wesley's Bible Commentary
Agreed - Can you have God's presence while you walk so contrary to him?
John Calvin Bible Commentary
The Prophet here accumulates similitudes which may, however, be reduced to five particulars. He first shows that he uttered no empty words, but had God’s authority for what he said; and he appeals to him as his witness and approver: this is one thing. Then he shows that God designedly announces the punishment he would inflict on transgressors, that they might in time repent, and that he does not cry out for no reason, as unreflecting men grow angry for nothing, but that he is driven to anger by just causes, and therefore terrifies them by his Prophets. He teaches, thirdly, that nothing happens by chance, that the Israelites might thereby be made to consider more attentively the judgments of God. In the fourth place, he declares that men are extremely stupid, when they are not moved by the threats which they hear proceed from God. He intimates, in the fifth place, that the execution of them was ready to take place, and that when God has denounced anything, his threatenings are not vain, such as those by which children are terrified. These, then, are the five points, which we shall hereafter notice in their due order. He at the same time confirms what he said at the beginning of the chapter, — that God did not suddenly take vengeance on the Israelites, but called them to repentance, provided they were healable. He had indeed spoken before more distinctly, ‘For three transgressions, and for four, I will not be propitious to them:’ but now he demands attention from the people of Israel, “Hear this ye children of Israel, Will two men walk together, except they agree among themselves?”By these words he teaches, that though God might have immediately and unexpectedly brought punishment on them, he yet spared them and suspended his judgment, until they repented, provided they were not wholly irreclaimable. Amos now then confirms the truth, that God would not punish the Israelites, as he might justly, but would first try whether there was any hope of repentance.Let us now come to the first similitude; he asks Will two walk together without agreeing?Some forcibly misapply the Prophet’s words, as though the meaning was, that God was constrained to depart from that people, because he saw that they were going astray so perversely after their lusts. The sense, according to these, would be, “Do you wish me to walk with you?” that is “Do you wish that my blessing should dwell among you, that I should show to you, as usual, my paternal love, and bountifully support you? Why then do ye not walk with me, or, why should there not be a mutual consent? Why do ye not respond to me? for I am ready to walk with you.” But this exposition, as ye see, is too strained. There are other two, which are these, — either that the Prophet intimates here that so many of God’s servants did not, as it were with one mouth, threaten the Israelites in vain, — or, that the consent of which he speaks was that of God with his Prophets. This last exposition being rather obscure, requires to be more clearly explained. Some, then, take the sense of this verse to be the following, — “I am not alone in denouncing punishment on you; for God has before warned you by other Prophets; many of them still live; and ye see how well we agree together: we have not conspired after the manner of men, and it has not happened by any agreements that Isaiah and Micah denounce on you what ye hear from my mouth. It is then a hidden accordance, which proceeds from the Holy Spirit.” This sense is not unsuitable.But there is a third equally befitting, to which I have briefly referred, and that is, that the Prophet here affirms that he speaks by God’s command, as when two agree together, when they follow the same road; as when one meets with a chance companion, he asks him where he goes, and when he answers that he is going to a certain place, he says I am going on the same road with you. Then Amos by this similitude very fitly sets forth the accordance between God and his Prophets; for they did not rashly obtrude themselves so as to announce anything according to their own will, but waited for the call of God, and were fully persuaded that they did not by any chance go astray, but kept the road which the Lord had pointed out. This could not itself have been a sufficiently satisfactory proof of his call; but the Prophet had already entered on his course of teaching; and though nearly the whole people clamored against him, he yet had given no obscure proofs of his call. He does not then here mention the whole evidence, as though he intended to show that he was from the beginning the Prophet of God; but he only confirms, by way of reproof, what his teaching had before sufficiently attested. Hence he asks, Will two walk together except they agree among themselves?as though he said, “Ye are mistaken in judging of me, as though I were alone, and in making no account of God: ye think me to be a shepherd, and this is true; but it ought to be added, that I am sent by God and endued with the gift of prophecy. Since then I speak by God’s Spirit, I do not walk alone; for God goes before, and I am his companion. Know then that whatever I bring forward proceeds not from me, but God is the author of what I teach.”This seems to be the genuine meaning of the Prophet: by this similitude he affirms that he faithfully discharged his office, for he had not separated himself from God, but was his companion: as when two agree together to travel the same road; so also he shows that he and God were agreed. If, however, the former interpretation be more approved, I will not dispute the point; that is, that the Prophet here confirms his own doctrine by alleging that he was not alone, but had other colleagues; for it was no common confirmation, when it appeared evident that the other Prophets added their testimony to what he taught. As, however, he does not apply this similitude in this way, I know not whether such was his design: I have therefore brought forward what seems to me to be a simpler view.
McArther Bible Commentary
The Lord posed a series of rhetorical questions to show that, as some things are certain in nature, surely nothing happens in Israel that is outside His sovereignty. Certain actions have predictable results. The Lord had spoken a word; therefore, the prophet was to speak and the people were to listen with trembling. Instead, they tried the impossible, i.e., to silence the prophet (cf. Amo 2:12; Amo 7:12-13), and effectively silence God.
Bible Cross References
Amos 3:2 Amos 3:4

Verse 4

Matthew Henry's Concise Bible Commentary
Judgments against Israel.
The distinguishing favours of God to us, if they do not restrain from sin, shall not exempt from punishment. They could not expect communion with God, unless they first sought peace with him. Where there is not friendship, there can be no fellowship. God and man cannot walk together, except they are agreed. Unless we seek his glory, we cannot walk with him. Let us not presume on outward privileges, without special, sanctifying grace. The threatenings of the word and providence of God against the sin of man are certain, and certainly show that the judgments of God are at hand. Nor will God remove the affliction he has sent, till it has done its work. The evil of sin is from ourselves, it is our own doing; but the evil of trouble is from God, and is his doing, whoever are the instruments. This should engage us patiently to bear public troubles, and to study to answer God's meaning in them. The whole of the passage shows that natural evil, or troubles, and not moral evil, or sin, is here meant. The warning given to a careless world will increase its condemnation another day. Oh the amazing stupidity of an unbelieving world, that will not be wrought upon by the terrors of the Lord, and that despise his mercies!
John Calvin Bible Commentary
The second similitude follows, Will a lion roar in the forest without a prey? Will a lion send forth his voice from his den when he has caught nothing?By this verse he intimates that God does not cry out for nothing by his Prophets; for ungodly men supposed that the air was only made to reverberate by an empty sound, when the Prophets threatened, “These,” they said, “are mere words;” as though indeed they could not find that the necessity of crying arose from themselves, because they had provoked God by their vices. Hence the Prophet, meeting their objection, says, “If lions roar not, except when they have obtained a prey, shall God cry from heaven and send forth his voice as far as the earth, when there is no prey?” The meaning is, that the word of God was very shamefully despised by the Israelites, as though there was no reason for crying, as though God was trifling with them. His word is indeed precious, and is not thrown heedlessly into the air, as if it were a mere refuse; but it is an invaluable seed. Since the Lord cries, it is not, says Amos, without a lawful cause. How so? The lions do not indeed roar without prey; God then does not cry by his Prophets, except for the best reason. It hence follows that the Israelites were hitherto extremely stupid inasmuch as they did not listen with more earnestness and attention to the teaching of the Prophets, as though God had uttered only an empty sound.
Bible Cross References
Psalm 104:21 Hosea 5:14 Hosea 11:10 Amos 3:3 Amos 3:5

Verse 5

Matthew Henry's Concise Bible Commentary
Judgments against Israel.
The distinguishing favours of God to us, if they do not restrain from sin, shall not exempt from punishment. They could not expect communion with God, unless they first sought peace with him. Where there is not friendship, there can be no fellowship. God and man cannot walk together, except they are agreed. Unless we seek his glory, we cannot walk with him. Let us not presume on outward privileges, without special, sanctifying grace. The threatenings of the word and providence of God against the sin of man are certain, and certainly show that the judgments of God are at hand. Nor will God remove the affliction he has sent, till it has done its work. The evil of sin is from ourselves, it is our own doing; but the evil of trouble is from God, and is his doing, whoever are the instruments. This should engage us patiently to bear public troubles, and to study to answer God's meaning in them. The whole of the passage shows that natural evil, or troubles, and not moral evil, or sin, is here meant. The warning given to a careless world will increase its condemnation another day. Oh the amazing stupidity of an unbelieving world, that will not be wrought upon by the terrors of the Lord, and that despise his mercies!
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
The third similitude now follows, Will a bird fall on the earth, he says, without a fowler? The Prophet means here that nothing happens without being foreseen by God; for as nets are laid for birds, so God ensnares men by his hidden punishments. Unexpectedly indeed calamity comes, and it is commonly ascribed to chance; but the Prophet here reminds us that God stretches his nets, in which men are caught, though they think that chance rules, and observe not the hand of God. They are deceived, he says; for the bird foresees not the ensnaring prepared for him; but yet he falls not on the earth without the fowler: for nets weave not themselves by chance, but they are made by the industry of the man who catches birds. So also calamities do not happen by chance, but proceed from the secret purpose of God. But we must observe, that similitudes ought not to be too strictly applied to the subject in hand. Were one to asks how God could compare himself here to a fowler, as there is craft and artifice employed in catching innocent birds, when nets are laid for them, it would be a frivolous question; for it is evident enough what the Prophet meant, and that the design of his words was to show, that punishments fall on men, and that they are ensnared through the secret purpose of God; for God has long ago foreseen what he will do, though men act heedlessly, as the birds who foresee nothing.Then it follows in the fourth place, Will the fowler remove his snare before he has made a capture?In this second clause the Prophet intimates that the threatening of God would not be without effect; for he will execute whatever he declares. It is indeed certain, that fowlers often return home empty, and gather their nets though they have taken nothing; but the Prophet, as I have said, in using these similitudes, only states what fowlers usually do, when they are in hope of some prey. As for instance, when one spreads his nets, he will wait, and will not gather his nets until he takes some prey, if so be that a prey should come; he may indeed wait in vain all night. Then as fowlers are not wearied, and wish not to lose their labor after they have spread their nets, so also the Prophet says that God does not in vain proclaim his threatenings to serve as empty bugbears, but that his nets remain until he has taken his prey; which means, that God will really execute what he has threatened by his Prophets. The meaning then is, that God’s word is not ineffectual, but when God declares any thing, it is sure to be accomplished: and hence he reproves the Israelites for receiving so heedlessly and with deaf ears all God’s threatening, as though he was only trifling with them. “It will not be,” he says, “as you expect; for God will take his prey before he takes up his nets.”
Bible Cross References
Psalm 140:5 Amos 3:4 Amos 3:6

Verse 6

Matthew Henry's Concise Bible Commentary
Judgments against Israel.
The distinguishing favours of God to us, if they do not restrain from sin, shall not exempt from punishment. They could not expect communion with God, unless they first sought peace with him. Where there is not friendship, there can be no fellowship. God and man cannot walk together, except they are agreed. Unless we seek his glory, we cannot walk with him. Let us not presume on outward privileges, without special, sanctifying grace. The threatenings of the word and providence of God against the sin of man are certain, and certainly show that the judgments of God are at hand. Nor will God remove the affliction he has sent, till it has done its work. The evil of sin is from ourselves, it is our own doing; but the evil of trouble is from God, and is his doing, whoever are the instruments. This should engage us patiently to bear public troubles, and to study to answer God's meaning in them. The whole of the passage shows that natural evil, or troubles, and not moral evil, or sin, is here meant. The warning given to a careless world will increase its condemnation another day. Oh the amazing stupidity of an unbelieving world, that will not be wrought upon by the terrors of the Lord, and that despise his mercies!
John Wesley's Bible Commentary
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.
Bible Cross References
Isaiah 14:24 Isaiah 45:7 Jeremiah 4:5 Jeremiah 4:19 Jeremiah 6:1 Hosea 5:8 Amos 3:5 Zephaniah 1:16 Zechariah 8:10

Verse 7

Matthew Henry's Concise Bible Commentary
Judgments against Israel.
The distinguishing favours of God to us, if they do not restrain from sin, shall not exempt from punishment. They could not expect communion with God, unless they first sought peace with him. Where there is not friendship, there can be no fellowship. God and man cannot walk together, except they are agreed. Unless we seek his glory, we cannot walk with him. Let us not presume on outward privileges, without special, sanctifying grace. The threatenings of the word and providence of God against the sin of man are certain, and certainly show that the judgments of God are at hand. Nor will God remove the affliction he has sent, till it has done its work. The evil of sin is from ourselves, it is our own doing; but the evil of trouble is from God, and is his doing, whoever are the instruments. This should engage us patiently to bear public troubles, and to study to answer God's meaning in them. The whole of the passage shows that natural evil, or troubles, and not moral evil, or sin, is here meant. The warning given to a careless world will increase its condemnation another day. Oh the amazing stupidity of an unbelieving world, that will not be wrought upon by the terrors of the Lord, and that despise his mercies!
John Wesley's Bible Commentary
Will do nothing - Usually the Lord doth no great thing for or against his people, without giving warning of it before it comes.
John Calvin Bible Commentary
But he had before spoken of the sound of the trumpet; for every excuse was thereby taken away from the Israelites, as God had not only recalled them to the right way by his scourges but also preceded these by his word: and he shows how justly he was displeased with them; hence the Prophet adds another sentence, For the Lord Jehovah will do nothing without revealing his secret to his servants, the Prophets.The Prophet declares in this verse, that God dealt not with the Israelites as with heathen nations; for God punished other people without warning them by his word; he summoned to judgment neither the Idumeans, nor the Ammonites, nor the Egyptians, but executed his vengeance, though he never addressed them. Different was his dealing with the Israelites; for God not only brought on them such punishment as they deserved, but he preceded it by His word, and showed beforehand what evil was nigh them, that they might anticipate it; he indeed gave them time to repent, and was ready to pardon them, had they been capable of being restored. Now then the Prophet aggravates the guilt of the people, because they had not only been chastised by the Lord, but they might, if they chose, have turned aside their punishment; instead of doing so they hardened themselves in their wickedness.God then will do nothing without revealing his secret to his servants, the Prophets.This ought to be confined to that people, and it ought also to be confined to the punishments of which the Prophet speaks. It is certain that God executes many judgments which are hid both from men and angels; and Amos did not intend to impose a necessity on God, as if he was not free to do any thing without previously revealing it; such was not the Prophet’s design; but his object was simply to condemn the Israelites for their irreclaimable perverseness and obstinacy, that, having been warned, they did not seriously think of repenting, but despised all God’s threatening, and even scorned them. God thenwill do nothing,that is, “God will not treat you in an ordinary way, as he does with other nations, whom he chastises without speaking to them. They, for the most part, understand not what is done; but God in a paternal manner kindly reminds you of your sins, shows why he resolves to chastise you and forewarns you, that you may have time to seek and ask forgiveness.”God therefore reveals his secret to hisProphets;that is, “He does not suddenly or unexpectedly punish you, as he might do, and as ye see that he does with respect to others; but he proclaims what he will do, and sends his messengers, as though they were heralds sent to denounce war on you; and at the same time they open a way for reconciliation, provided ye are not wholly past recovery, and perverse in your wickedness. Ye are then doubly inexcusable, if God can do nothing by his word and by the punishment which he afterwards subjoins to his word.” We now comprehend the object of the Prophet. Then foolish is the question, at least unreasonable, “Does God here bind himself by a certain law, that he will do nothing, but what he previously reveals to his Prophets?” For Amos means not this, but only affirms that it was the common method which the Lord adopted in chastising that people. It is certain, that the Prophets did not know many things; for God distributed his Spirit to them by measure: all things then were not revealed to the Prophets. But Amos here only intimates that God did not deal with his chosen people as he did with heathen nations; for these often found God unexpectedly displeased with them, and had no time to reflect, that they might repent. Much more kindly and mercifully has God acted, says Amos, with that people; for God was unwilling suddenly to overwhelm or to surprise them, but has warned them by his Prophets. We see how widely this doctrine opens; but it is enough to understand the Prophet’s design, and to know the purpose to which his discourse ought to be applied.God then will do nothing without revealing first his secret to the Prophets. He calls it a secret, because men are perplexed when God executes vengeance on them, and stand amazed: but when they are in time warned, then what God designs becomes evident to them, and they know the cause and the source of punishment. Thus then the secret is revealed which was hid from miserable men: and the guilt of the people is doubled, when, after these threatening, they do not repent.
McArther Bible Commentary
Judgment is coming, but the Lord graciously warned the nation in advance through His prophets (e.g., Noah, Gen. 6; Abraham, Gen. 18).
Bible Cross References
John 15:15 Revelation 10:7 Genesis 6:13 Genesis 18:17 Jeremiah 23:22 Ezekiel 29:21 Daniel 2:47 Daniel 9:22

Verse 8

Matthew Henry's Concise Bible Commentary
Judgments against Israel.
The distinguishing favours of God to us, if they do not restrain from sin, shall not exempt from punishment. They could not expect communion with God, unless they first sought peace with him. Where there is not friendship, there can be no fellowship. God and man cannot walk together, except they are agreed. Unless we seek his glory, we cannot walk with him. Let us not presume on outward privileges, without special, sanctifying grace. The threatenings of the word and providence of God against the sin of man are certain, and certainly show that the judgments of God are at hand. Nor will God remove the affliction he has sent, till it has done its work. The evil of sin is from ourselves, it is our own doing; but the evil of trouble is from God, and is his doing, whoever are the instruments. This should engage us patiently to bear public troubles, and to study to answer God's meaning in them. The whole of the passage shows that natural evil, or troubles, and not moral evil, or sin, is here meant. The warning given to a careless world will increase its condemnation another day. Oh the amazing stupidity of an unbelieving world, that will not be wrought upon by the terrors of the Lord, and that despise his mercies!
John Wesley's Bible Commentary
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.
McArther Bible Commentary
roars. As it is with the king of the wild, it is much more so with the King of creation (cf. Amo 1:3).
Bible Cross References
Acts 4:20 Isaiah 31:4 Jeremiah 20:9 Ezekiel 29:21 Amos 1:2 Jonah 1:1 Jonah 3:1

Verse 9

Matthew Henry's Concise Bible Commentary
The like to other nations.
That power which is an instrument of unrighteousness, will justly be brought down and broken. What is got and kept wrongfully, will not be kept long. Some are at ease, but there will come a day of visitation, and in that day, all they are proud of, and put confidence in, shall fail them. God will inquire into the sins of which they have been guilty in their houses, the robbery they have stored up, and the luxury in which they lived. The pomp and pleasantness of men's houses, do not fortify against God's judgments, but make sufferings the more grievous and vexatious. Yet a remnant, according to the election of grace, will be secured by our great and good Shepherd, as from the jaws of destruction, in the worst times.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
Amos begins here to set judges over the Israelites; for they would not patiently submit to God’s judgment: and he constitutes and sets over them as judges the Egyptians and Idumeans. This prophecy no doubt increasingly exasperated the minds of the people, who were already very refractory and rebellious; but yet this was necessary. God, indeed, had cited them to his tribunal, as long as a hope of reconciliation remained: when they became angry on account of God’s threatening, clamored against his servants, yea, and obstinately disputed, as though they were guilty of no fault, what remained, but that God should constitute judges over them, whom the Prophet names, even the Egyptians and Idumeans? “Ye cannot bear my judgment; unbelievers, who are already condemned, shall pronounce sentence upon you. I am indeed your legitimate judge; but as ye have repudiated me, I will prove to you how true my judgment is; I will be silent, the Egyptians shall speak.” And who were these Egyptians? Even those who were equally guilty with the Israelites, and labored under the same charges, or were at least not far from deserving a similar punishment; and yet God would compel the Israelites to hear the sentence that was to be pronounced on them by the Egyptians and Idumeans. We know how proudly the Israelites gloried in their primogeniture; but the Lord here exposes to scorn this arrogance, because they made such bad use of his benefits. We now then perceive the Prophet’s intention. Publish,he says,in the palaces of Ashdod, in the palaces of the land of Egypt, and say— what? “Assemble on the mountains of Samaria.” He would have the Egyptians and the Idumeans to meet together, and the mountains of Samaria to be as it were the theater, though the idea of a tribunal is more suitable to the similitude that is used. It was then, as though the Egyptians and Idumeans were to be seated on an elevated place; and God were to set before them the oppressions, the robberies and iniquitous pillages, which prevailed in the kingdom of Israel.Assemblethenon the mountains of Samaria.The Prophet alludes to the situation of the country: for though Samaria was situated on a plain,there were yet mountains around it; and they thought themselves hid there, and were as wine settled on its lees. God says now, “Let the Egyptians and Idumeans meet and view the scene; I will allot them a place, from which they can see how greatly all kinds of iniquity prevail in the kingdom of Israel. They indeed dwell in their plain, and think themselves sufficiently defended by the mountains around; but from these mountains even the very blind will be able to see how abominable and shameful is their condition.”Let them come and see,he says,the oppressions in the midst of her.The word he uses isמהומת,meumet, tumults; but he means oppressions, committed without any regard to reason or justice, when all things are done with glamour and violence. “Let them see then the oppressions, let them see the distresses.” He speaks of their deeds; he afterwards mentions the persons; but the Prophet means the same thing, though he uses different forms of expression, that is, that the kingdom of Israel was filled with many crimes; for plunder of every kind prevailed there and men kept within no bounds of moderation, but by tumult and clamor pillaged the poor and the miserable. It now follows —
McArther Bible Commentary
The heathen nations, such as the Philistines and Egyptians, were divinely summoned to witness God's judgment of Israel (cf. Amo 3:13). If even they condemn Israel, how much more will a righteous God?
Bible Cross References
1 Samuel 5:1 Amos 1:8 Amos 4:1 Amos 5:11 Amos 6:1 Amos 8:6

Verse 10

Matthew Henry's Concise Bible Commentary
The like to other nations.
That power which is an instrument of unrighteousness, will justly be brought down and broken. What is got and kept wrongfully, will not be kept long. Some are at ease, but there will come a day of visitation, and in that day, all they are proud of, and put confidence in, shall fail them. God will inquire into the sins of which they have been guilty in their houses, the robbery they have stored up, and the luxury in which they lived. The pomp and pleasantness of men's houses, do not fortify against God's judgments, but make sufferings the more grievous and vexatious. Yet a remnant, according to the election of grace, will be secured by our great and good Shepherd, as from the jaws of destruction, in the worst times.
John Wesley's Bible Commentary
Store up - As men lay up wealth in their treasures, perverting judgment, first condemning the innocent, next seizing all his substance.
Bible Cross References
Psalm 14:4 Jeremiah 4:22 Ezekiel 8:17 Ezekiel 18:7 Ezekiel 22:29 Amos 5:7 Amos 6:3 Amos 6:8 Amos 6:12 Micah 6:10 Habakkuk 2:8 Zephaniah 1:9 Zechariah 5:3 Zechariah 5:4

Verse 11

Matthew Henry's Concise Bible Commentary
The like to other nations.
That power which is an instrument of unrighteousness, will justly be brought down and broken. What is got and kept wrongfully, will not be kept long. Some are at ease, but there will come a day of visitation, and in that day, all they are proud of, and put confidence in, shall fail them. God will inquire into the sins of which they have been guilty in their houses, the robbery they have stored up, and the luxury in which they lived. The pomp and pleasantness of men's houses, do not fortify against God's judgments, but make sufferings the more grievous and vexatious. Yet a remnant, according to the election of grace, will be secured by our great and good Shepherd, as from the jaws of destruction, in the worst times.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
The Prophet here announces the punishment God would inflict on the Israelites. An enemy,he says,and indeed one around you, etc.Some thinkצר,tsar,to be a verb in the imperative mood; but this cannot be maintained. But Amos, here declares that an enemy was near the Israelites, who would besiege them on every side. The ungodly are ever wont to seek escapes, and if they see the smallest hole, they think that they can escape. Strange is the presumption of men with regard to God: when they see themselves hemmed in, they are really frightened, yea, they become wholly disheartened; but yet they seek subterfuges on the right hand and on the left, and never submit to God except when constrained. This is the reason why the Prophet now says, thatan enemywas near,and indeed aroundthem; as though he said, “You have no reason to think that there is any way of escape open to you; for God has hemmed you in on every side; there is therefore a siege which so confines you, that you in vain hope to escape.”An enemy,he says, is indeed around —around the whole land, who will take away from thee thy strength.Here the Prophet removes from the Israelites their vain confidence; for they could not think of God’s vengeance, while looking on their own power. They indeed thought that they had sufficient protection in their own large number, riches, and arms, as men are wont to set up against God what proceeds from himself, as though creatures could do anything against him, and as though God could not take away, when he pleases, what he has given: and yet such is the blindness of men. Hence the Prophet says, that all the wealth and all the strength in which the Israelites excelled would be useless, inasmuch as anenemy,he says, armed by God,shall take from thee thy strength; and thy palaces shall be plundered.
McArther Bible Commentary
An adversary. This would be the Assyrians who captured and deported Israel in 722 B.C. (cf. 2 Kin. 17).
Bible Cross References
Genesis 34:27 Amos 2:5 Amos 6:8 Amos 6:14

Verse 12

Matthew Henry's Concise Bible Commentary
The like to other nations.
That power which is an instrument of unrighteousness, will justly be brought down and broken. What is got and kept wrongfully, will not be kept long. Some are at ease, but there will come a day of visitation, and in that day, all they are proud of, and put confidence in, shall fail them. God will inquire into the sins of which they have been guilty in their houses, the robbery they have stored up, and the luxury in which they lived. The pomp and pleasantness of men's houses, do not fortify against God's judgments, but make sufferings the more grievous and vexatious. Yet a remnant, according to the election of grace, will be secured by our great and good Shepherd, as from the jaws of destruction, in the worst times.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
In the next verse he leaves some hope, though this is not avowedly done. For when he says that some would be saved, as when a shepherd snatches from the jaws of a lion the ear of a sheep or two legs, it is not the Prophet’s design to mitigate the severe judgment of which he had before spoken; but shows, on the contrary, that when any should be saved, it would not be because the people would defend themselves, or were able to resist; but that it would be as when a trembling shepherd snatches some small portion of a spoil from the lion’s mouth. We must bear in mind what I have just said of the proud confidence of the people; for the Israelites thought that they were safe enough from danger; and therefore despised all threatenings. But what does Amos say? “Think not,” he says, “that there will be any defense for you, for your enemies will be like lions, and there will be no more strength in you to resist them than in sheep when not only wolves but lions, seize them and take them as their prey.” When any thing is then saved, it is as it were by a miracle; the shepherd may perhaps take a part of the ear or two legs from the lion’s mouth when he is satisfied. The shepherd dares not to contend with the lion; he always runs away from him, but the lion will have his prey and devour it at his pleasure; when he leaves a part of the ear or two legs, the shepherd will then seize on them, and say, “See, how many sheep have been devoured by lions:” and these will be the proof’s of his loss. So now the Prophet says, “The Lord will expose you as a prey to your enemies, and their rapacity will not be less dreaded by you than that of a lion: in vain then ye think yourselves defended by your forces; for what is a sheep to a lion? But if any part of you should remain, it will be like an ear or a leg: and still more, — as when a lion devours a sheep, and leaves nothing after having taken his prey until he is satisfied, so shall it happen to you”. They are then mistaken who think that the preceding commination is here designedly mitigated; for the Prophet does not do this, but continues the same subject, and shows that the whole people would become a prey, that their enemies would be like lions, and that they would have no strength to resist. Some hope, I indeed allow, is here given to the people; for, as it has been before seen, God intended that there should ever be some remnant as a seed among that chosen people. This, I admit, is true: but we must yet regard what the Prophet treats of; and what he had in view. He then did not intend here expressly to console the Israelites; though incidentally he says, that some would remain, yet his object was to show that the whole kingdom was now given up as a prey to lions, and that nothing would be saved except a very small portion, as when a shepherd carries away an ear when the wolves and lions had been satiated. It follows —
McArther Bible Commentary
The Lord gives a vivid description of the small remnant left in Israel after the Assyrian invasion.
Bible Cross References
1 Samuel 17:34 1 Samuel 17:35 Esther 1:6 Esther 7:8 Psalm 132:3 Amos 6:4 Amos 9:8

Verse 13

Matthew Henry's Concise Bible Commentary
The like to other nations.
That power which is an instrument of unrighteousness, will justly be brought down and broken. What is got and kept wrongfully, will not be kept long. Some are at ease, but there will come a day of visitation, and in that day, all they are proud of, and put confidence in, shall fail them. God will inquire into the sins of which they have been guilty in their houses, the robbery they have stored up, and the luxury in which they lived. The pomp and pleasantness of men's houses, do not fortify against God's judgments, but make sufferings the more grievous and vexatious. Yet a remnant, according to the election of grace, will be secured by our great and good Shepherd, as from the jaws of destruction, in the worst times.
John Wesley's Bible Commentary
Hear ye - Prophets. The God of hosts - Who is Lord of all, and hath all power in his hand.
McArther Bible Commentary
Hear and testify. As in verse Amo 3:9, the heathen nations were once again called on to witness and testify of God's righteous judgment on Israel.
Bible Cross References
Ezekiel 2:7 Amos 3:14

Verse 14

Matthew Henry's Concise Bible Commentary
The like to other nations.
That power which is an instrument of unrighteousness, will justly be brought down and broken. What is got and kept wrongfully, will not be kept long. Some are at ease, but there will come a day of visitation, and in that day, all they are proud of, and put confidence in, shall fail them. God will inquire into the sins of which they have been guilty in their houses, the robbery they have stored up, and the luxury in which they lived. The pomp and pleasantness of men's houses, do not fortify against God's judgments, but make sufferings the more grievous and vexatious. Yet a remnant, according to the election of grace, will be secured by our great and good Shepherd, as from the jaws of destruction, in the worst times.
John Wesley's Bible Commentary
Of Israel - The many and great transgressions of the ten tribes.
McArther Bible Commentary
Bethel. The principal place of idol worship in Israel (cf. 1Ki 12:25-33).
Bible Cross References
2 Kings 23:15 Hosea 10:5 Hosea 10:14 Amos 2:8 Amos 4:4 Amos 5:5 Amos 5:6 Amos 7:10 Amos 7:13 Amos 9:1

Verse 15

Matthew Henry's Concise Bible Commentary
The like to other nations.
That power which is an instrument of unrighteousness, will justly be brought down and broken. What is got and kept wrongfully, will not be kept long. Some are at ease, but there will come a day of visitation, and in that day, all they are proud of, and put confidence in, shall fail them. God will inquire into the sins of which they have been guilty in their houses, the robbery they have stored up, and the luxury in which they lived. The pomp and pleasantness of men's houses, do not fortify against God's judgments, but make sufferings the more grievous and vexatious. Yet a remnant, according to the election of grace, will be secured by our great and good Shepherd, as from the jaws of destruction, in the worst times.
John Wesley's Bible Commentary
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.
Bible Cross References
Judges 3:20 1 Kings 22:39 Psalm 45:8 Jeremiah 36:22 Amos 2:5 Amos 5:11 Amos 6:11 Malachi 1:4