(1) See Introduction.

Two years before the earthquake - This earthquake must plainly have been one of the greatest, since it was vividly in people's memories in the time of Zechariah, and Amos speaks of it as "the earthquake." The earthquakes of the east, like that of Lisbon, destroy whole cities. In one, a little before the birth of our Lord , "some ten thousand were buried under the ruined houses." This terrific earthquake (for as such Zechariah describes it) was one of the preludes of that displeasure of God, which Amos foretold. A warning of two years, and time for repentance, were given, "before the earthquake" should come, the token and beginning of a further shaking of both kingdoms, unless they should repent. In effect, it was the first flash of the lightning which consumed them.

INTRODUCTION

Amos (meaning in Hebrew "a burden") was (Am 1:1) a shepherd of Tekoa, a small town of Judah, six miles southeast from Beth-lehem, and twelve from Jerusalem, on the borders of the great desert (2Ch 20:20; compare 2Ch 11:6). The region being sandy was more fit for pastoral than for agricultural purposes. Amos therefore owned and tended flocks, and collected sycamore figs; not that the former was a menial office, kings themselves, as Mesha of Moab (2Ki 3:4), exercising it. Amos, however (from Am 7:14, 15), seems to have been of humble rank.

Though belonging to Judah, he was commissioned by God to exercise his prophetical function in Israel; as the latter kingdom abounded in impostors, and the prophets of God generally fled to Judah through fear of the kings of Israel, a true prophet from Judah was the more needed in it. His name is not to be confounded with that of Isaiah's father, Amoz.

The time of his prophesying was in the reigns of Uzziah king of Judea, and Jeroboam II, son of Joash, king of Israel (Am 1:1), that is, in part of the time in which the two kings were contemporary; probably in Jeroboam's latter years, after that monarch had recovered from Syria "the coast of Israel from the entering of Hamath to the sea of the plain" (2Ki 14:25-27); for Amos foretells that these same coasts, "from the entering in of Hamath unto the river of the wilderness," should be the scene of Israel's being afflicted (Am 6:14); also his references to the state of luxurious security then existing (Am 6:1, 4, 13), and to the speedy termination of it by the Assyrian foe (Am 1:5; 3:12, 15; 5:27; 8:2), point to the latter part of Jeroboam's reign, which terminated in 784 B.C., the twenty-seventh year of Uzziah's reign, which continued down to 759 B.C.

He was contemporary with Hosea, only that the latter continued to prophesy in reigns subsequent to Uzziah (Ho 1:1); whereas Amos ceased to prophesy in the reign of that monarch. The scene of his ministry was Beth-el, where the idol calves were set up (Am 7:10-13). There his prophecies roused Amaziah, the idol priest, to accuse him of conspiracy and to try to drive him back to Judah.

The first six chapters are without figure; the last three symbolical, but with the explanation subjoined. He first denounces the neighboring peoples, then the Jews, then Israel (from the third chapter to the end), closing with the promise or restoration under Messiah (Am 9:11-15). His style is thought by Jerome to betray his humble origin; but though not sublime, it is regular, perspicuous, and energetic; his images are taken from the scenes in nature with which he was familiar; his rhythms are flowing, his parallelisms exact, and his descriptions minute and graphic. Some peculiar expressions occur: "cleanness of teeth," that is, want of bread (Am 4:6); "the excellency of Jacob" (Am 6:8; 8:7); "the high places of Isaac" (Am 7:9); "the house of Isaac" (Am 7:16); "he that createth the wind" (Am 4:13).

Hengstenberg draws an able argument for the genuineness of the Mosaic records from the evidence in Amos, that the existing institutions in Israel as well as Judah (excepting the calves of Jeroboam), were framed according to the Pentateuch rules.

Two quotations from Amos occur in the New Testament (compare Ac 7:42, 43, with Am 5:25, 26; and Ac 15:16, 17, with Am 9:11).

Philo, Josephus, Melito's catalogue, Jerome, Justin Martyr (Dialogue with Trypho, 22, quoting the fifth and six chapters of Amos as "one of the twelve minor prophets"), and the sixtieth canon of the Laodicean council support the canonicity of the book of Amos.

CHAPTER 1

Am 1:1-15. God's Judgments on Syria, Philistia, Tyre, Edom, and Ammon.

1. The words of Amos—that is, Amos' oracular communications. A heading found only in Jer 1:1.

among the herdmen—rather, "shepherds"; both owning and tending sheep; from an Arabic root, "to mark with pricks," namely, to select the best among a species of sheep and goats ill-shapen and short-footed (as others explain the name from an Arabic root), but distinguished by their wool [Maurer]. God chooses "the weak things of the world to confound the mighty," and makes a humble shepherd reprove the arrogance of Israel and her king arising from prosperity (compare 1Sa 17:40).

which he saw—in supernatural vision (Isa 1:1).

two years before the earthquake—mentioned in Zec 14:5. The earthquake occurred in Uzziah's reign, at the time of his being stricken with leprosy for usurping the priest's functions [Josephus, Antiquities, 9:10.4]. This clause must have been inserted by Ezra and the compilers of the Jewish canon.The time when Amos prophesied, Amo 1:1-2. He showeth God's judgments upon Syria, Amo 1:3-5; upon the Philistines, Amo 1:6-8 upon Tyre, Amo 1:9-10; upon Edom, Amo 1:11-12; upon Ammon Amo 1:13-15.

The words: the Holy Ghost doth in this expression comprehensively take in all the sermons, visions, and predictions which Amos preached and published; all the exhortations to duty, the menaces against sins, the warnings of dangers coming, and the promises of mercy to them that hear and obey his words: see Hag 1:12. And so what Jeremiah preached to his auditors are the words of Jeremiah, Amo 1:1; and the instructions and counsel of Solomon are the words of the Preacher, Ecc 1:1. Both the things spoken and the words wherein they are spoken are included.

Amos: those who think this was father to the prophet Isaiah, either discern not the difference that is in the two Hebrew words, or pronounce hastily without considering what each is in the Hebrew, in which tongue these words have but two letters the same, i.e. M and O, the other are quite different; as also is the signification of each, for the one imports strength or might, the other imports a burden or heavy weight.

Among the herdmen, or shepherds, but whether one of the meaner or one of the chief, whether a master herdman or a servant, the word imports the former, yet because the Scripture doth not say, we shall not inquire, since it conduceth little to our profiting, nor will it add to his authority, since it is God who sent him.

Tekoa: whether it belonged to Zebulun, Asher, or Judah is not much material, though this last be most likely, for, 2Ch 11:5,6, we read of Rehoboam's building fortresses in Judah, among which Tekoa is mentioned. It was situate on a hill on the north of Judah, as a learned pen describeth it.

He saw; received by revelation: this tells us that the things as well as words were to be understood, when it is said that these were the words of Amos.

Israel; the kingdom of the ten tribes, revolted from the house of David, and now under the government of Jehu's great-grandson.

Uzziah; called also Azariah, who was smitten with a leprosy for intruding into the priest's office, 2Ch 26:16,19.

Judah; including the tribe of Benjamin, and such of the Levites as did adhere to the house of David, the kingdom of the house of David. Jeroboam; not son of Nebat, but grandson of Jehu. Joash; who had some successes against Syria, according to the prophecy of Elisha, by which successes Israel was raised from a declining to a thriving, prosperous state.

The earthquake; of which only this text, and Zec 14:5, do make particular mention, and where somewhat is spoken of it; which see. It is the tradition of the Jews, that this earthquake happened when Uzziah usurped the priest's work and offered incense in the temple, against which violation of Divine rites God testified thus from heaven, say they. Further than this we need not inquire in this matter. It was a great and dismal earthquake, and perhaps by this God did smite the winter and summer houses, as Amo 3:15; however, as it was foretold two years before it came, so we are sure it did come according to the time prefixed by the Lord.

who was among the herdsmen of Tekoa; which was not in the tribe of Asher, as Kimchi; nor of Zebulun, as Pseudo-Epiphanius (i); but in the tribe of Judah, 2 Chronicles 11:5. It lay to the south, and was six miles from Bethlehem. Mr. Maundrell (k) says it is nine miles distant, to the south of it; and, according to Jerom (l), it was twelve miles from Jerusalem; though he elsewhere (m) says, Thecua, or Tekoa, is a village at this day, nine miles from Aelia or Jerusalem, of which place was Amos the prophet, and where his sepulchre is seen: either there is a mistake of the number, or of Aelia for Bethlehem; the former rather seems to be the case; according to Josephus (n), it was not far from the castle of Herodium. The Misnic doctors (o) speak of it as famous for oil, where the best was to be had; near to it was a wilderness, called the wilderness of Tekoa; and Jerom (p) says, that beyond it there was no village, nor so much as huts and cottages, but a large wilderness, which reached to the Red sea, and to the borders of the Persians, Ethiopians, and Indians, and was full of shepherds, among whom Amos was; whether he was a master herdsman, or a servant of one, is not said. The word is used of the king of Moab, who is said to be a "sheepmaster", 2 Kings 3:4; he traded in cattle, and got riches thereby; and so the Targum here renders it,

"who was lord or master of cattle;''

and Kimchi interprets it, he was a great man among the herdsmen; and so it was a piece of self-denial to leave his business, and go to prophesying; but rather he was a servant, and kept cattle for others, which best agrees with Amos 7:14; and so is expressive of the grace of God in calling so mean a person to such a high office. The word used signifies to mark; and shepherds were so called from marking their sheep to distinguish them, which seems to be the work of servants; and, in the Arabic language, a kind of sheep deformed, and of short feet, are so called:

which he saw concerning Israel; or, against Israel (q), the ten tribes, to whom he was sent, and against whom he prophesied chiefly; for he says very little of Judah. Words are more properly said to be spoken or heard; but here they are said to be seen; which shows that not bare words are meant, but things, which the prophet had revealed to him in a visionary way, and he delivered; see Isaiah 2:1;

in the days of Uzziah king of Judah; who was also called Azariah, 2 Kings 15:1;

and in the days of Jeroboam the son of Joash king of Israel; so he is called to distinguish him from Jeroboam the son of Nebat; this king was the grandson of Jehu; he was, as Jerom says, before Sardanapalus reigned over the Assyrians, and Procas Sylvius over the Latines:

two years before the earthquake; which was well known in those times, and fresh in memory. Zechariah speaks of it many years after, from whom we learn it was in the days of Uzziah, Zechariah 14:5. The Jewish writers generally say that it was when Uzziah was smote with leprosy for invading the priest's office; and was in the year in which he died, when Isaiah had a vision of the glory of the Lord, and the posts of the house moved, Isaiah 6:1; and with whom Josephus (r) agrees; who also relates, that the temple being rent by the earthquake, the bright light of the sun shone upon the king's face, and the leprosy immediately seized him; and, at a place before the city called Eroge, half part of a mountain towards the west was broken and rolled half a mile towards the eastern part, and there stood, and stopped up the ways, and the king's gardens; but this cannot be true, as Theodoret observes; since, according to this account, Amos must begin to prophesy in the fiftieth year of Uzziah; for he reigned fifty two years, and he began his reign in the twenty seventh year of Jeroboam, 2 Kings 15:1; who reigned forty one years, 2 Kings 14:23; so that Uzziah and he were contemporary fourteen years only, and Jeroboam must have been dead thirty six years when it was the fiftieth of Uzziah; whereas they are here represented as contemporary when Amos began to prophesy, which was but two years before the earthquake; so that this earthquake must be in the former and not the latter part of Uzziah's reign, and consequently not when he was stricken with the leprosy.

(i) De Vita Prophet. c. 12. (k) Journey from Aleppo to Jerusalem, p. 88. (l) Proem. in Amos & Comment. in Jer. vi. 1.((m) De locis Hebr. in voce Elthei, fol. 91. B. (n) De Bello Jud. l. 4. c. 9. sect. 5. (o) Misn. Menachot, c. 8. sect. 3.((p) Proem. in Amos. (q) "contra Israelem", so some in Drusius. (r) Antiqu. l. 9. c. 10. sect. 4.

The Argument - Among many other Prophets that God raised up to admonish the Israelites of his plagues for their wickedness and idolatry, he stirred up Amos, who was a herdman or shepherd of a poor town, and gave him both knowledge and constancy to reprove all estates and degrees, and to make known God's horrible judgments against them, unless they repented in time. And he showed them, that if God did not spare the other nations around them, who had lived as it were in ignorance of God compared to them, but for their sins punished them, then they could look for nothing, but a horrible destruction, unless they turned to the Lord in true repentance. And finally, he comforts the godly with hope of the coming of the Messiah, by whom they would have perfect deliverance and salvation.

(a) Which was a town five miles from Jerusalem in Judea, but he prophesied in Israel.

(b) In his days the kingdom of Israel flourished the most.

(c) Which as Josephus writes, was when Uzziah would have usurped the priest's office, and therefore was smitten with leprosy.