12 Therefore, thus I do to thee, O Israel, at last, Because this I do to thee, Prepare to meet thy God, O Israel.
for yourselves have known thoroughly that the day of the Lord as a thief in the night doth so come, for when they may say, Peace and surety, then sudden destruction doth stand by them, as the travail `doth' her who is with child, and they shall not escape; and ye, brethren, are not in darkness, that the day may catch you as a thief;
Whence `are' wars and fightings among you? not thence -- out of your passions, that are as soldiers in your members? ye desire, and ye have not; ye murder, and are zealous, and are not able to attain; ye fight and war, and ye have not, because of your not asking; ye ask, and ye receive not, because evilly ye ask, that in your pleasures ye may spend `it'. Adulterers and adulteresses! have ye not known that friendship of the world is enmity with God? whoever, then, may counsel to be a friend of the world, an enemy of God he is set. Do ye think that emptily the Writing saith, `To envy earnestly desireth the spirit that did dwell in us,' and greater grace he doth give, wherefore he saith, `God against proud ones doth set Himself up, and to lowly ones He doth give grace?' be subject, then, to God; stand up against the devil, and he will flee from you; draw nigh to God, and He will draw nigh to you; cleanse hands, ye sinners! and purify hearts, ye two-souled! be exceeding afflicted, and mourn, and weep, let your laughter to mourning be turned, and the joy to heaviness; be made low before the Lord, and He shall exalt you.
Ye have not gone up into breaches, Nor do ye make a fence for the house of Israel, To stand in battle in a day of Jehovah.
And I seek of them a man making a fence, And standing in the breach before Me, In behalf of the land -- not to destroy it, And I have not found.
Sworn hath the Lord Jehovah by His holiness, That lo, days are coming upon you, And he hath taken you away with hooks, And your posterity with fish-hooks. And `by' breaches ye go forth, A woman `at that' over-against her, And ye have cast down the high place, An affirmation of Jehovah.
For thus said Jehovah to the house of Israel: Seek ye Me, and live, And seek not Beth-El, and Gilgal enter not, And Beer-Sheba pass not through, For Gilgal doth utterly remove, And Beth-El doth become vanity. Seek ye Jehovah, and live, Lest He prosper as fire `against' the house of Joseph, And it hath consumed, And there is no quencher for Beth-El. Ye who are turning to wormwood judgment, And righteousness to the earth have put down, The maker of Kimah and Kesil, And the turner to morning of death-shade, And day `as' night He hath made dark, Who is calling to the waters of the sea, And poureth them on the face of the earth, Jehovah `is' His name; Who is brightening up the spoiled against the strong, And the spoiled against a fortress cometh. They have hated a reprover in the gate, And a plain speaker they abominate. Therefore, because of your trampling on the poor, And the tribute of corn ye take from him, Houses of hewn work ye have built, And ye do not dwell in them, Desirable vineyards ye have planted, And ye do not drink their wine. For I have known -- many `are' your transgressions, And mighty your sins, Adversaries of the righteous, taking ransoms, And the needy in the gate ye turned aside. Therefore is the wise at that time silent, For an evil time it `is'. Seek good, and not evil, that ye may live, And it is so; Jehovah, God of Hosts, `is' with you, as ye said. Hate evil, and love good, And set up judgment in the gate, It may be Jehovah, God of Hosts, doth pity the remnant of Joseph.
I have seen the Lord standing by the altar, and He saith: `Smite the knob, and the thresholds shake, And cut them off by the head -- all of them, And their posterity with a sword I do slay, Not flee to them doth the fleer, Nor escape to them doth a fugitive. If they dig through into sheol, From thence doth My hand take them, And if they go up the heavens, From thence I cause them to come down. And if they be hid in the top of Carmel, From thence I search out, and have taken them, And if they be hid from Mine eyes in the bottom of the sea, From thence I command the serpent, And it hath bitten them. And if they go into captivity before their enemies, From thence I command the sword, And it hath slain them, And I have set Mine eye on them for evil, And not for good.
`Be agreeing with thy opponent quickly, while thou art in the way with him, that the opponent may not deliver thee to the judge, and the judge may deliver thee to the officer, and to prison thou mayest be cast,
`And concerning that day and the hour no one hath known -- not even the messengers who are in the heaven, not even the Son -- except the Father. Take heed, watch and pray, for ye have not known when the time is; as a man who is gone abroad, having left his house, and given to his servants the authority, and to each one his work, did command also the porter that he may watch; watch ye, therefore, for ye have not known when the lord of the house doth come, at even, or at midnight, or at cock-crowing, or at the morning; lest, having come suddenly, he may find you sleeping; and what I say to you, I say to all, Watch.'
`Or what king going on to engage with another king in war, doth not, having sat down, first consult if he be able with ten thousand to meet him who with twenty thousand is coming against him? and if not so -- he being yet a long way off -- having sent an embassy, he doth ask the things for peace.
and he said, `Truly I say to you, that this poor widow did cast in more than all; for all these out of their superabundance did cast into the gifts to God, but this one out of her want, all the living that she had, did cast in.' And certain saying about the temple, that with goodly stones and devoted things it hath been adorned, he said, `These things that ye behold -- days will come, in which there shall not be left a stone upon a stone, that shall not be thrown down.' And they questioned him, saying, `Teacher, when, then, shall these things be? and what `is' the sign when these things may be about to happen?' And he said, `See -- ye may not be led astray, for many shall come in my name, saying -- I am `he', and the time hath come nigh; go not on then after them; and when ye may hear of wars and uprisings, be not terrified, for it behoveth these things to happen first, but the end `is' not immediately.' Then said he to them, `Nation shall rise against nation, and kingdom against kingdom, great shakings also in every place, and famines, and pestilences, there shall be; fearful things also, and great signs from heaven there shall be; and before all these, they shall lay on you their hands, and persecute, delivering up to synagogues and prisons, being brought before kings and governors for my name's sake; and it shall become to you for a testimony. `Settle, then, to your hearts, not to meditate beforehand to reply, for I will give to you a mouth and wisdom that all your opposers shall not be able to refute or resist. `And ye shall be delivered up also by parents, and brothers, and kindred, and friends, and they shall put of you to death; and ye shall be hated by all because of my name -- and a hair out of your head shall not perish; in your patience possess ye your souls. `And when ye may see Jerusalem surrounded by encampments, then know that come nigh did her desolation; then those in Judea, let them flee to the mountains; and those in her midst, let them depart out; and those in the countries, let them not come in to her; because these are days of vengeance, to fulfil all things that have been written. `And wo to those with child, and to those giving suck, in those days; for there shall be great distress on the land, and wrath on this people; and they shall fall by the mouth of the sword, and shall be led captive to all the nations, and Jerusalem shall be trodden down by nations, till the times of nations be fulfilled. `And there shall be signs in sun, and moon, and stars, and on the land `is' distress of nations with perplexity, sea and billow roaring; men fainting at heart from fear, and expectation of the things coming on the world, for the powers of the heavens shall be shaken. `And then they shall see the Son of Man, coming in a cloud, with power and much glory; and these things beginning to happen bend yourselves back, and lift up your heads, because your redemption doth draw nigh.' And he spake a simile to them: `See the fig-tree, and all the trees, when they may now cast forth, having seen, of yourselves ye know that now is the summer nigh; so also ye, when ye may see these things happening, ye know that near is the reign of God; verily I say to you -- This generation may not pass away till all may have come to pass; the heaven and the earth shall pass away, but my words may not pass away. `And take heed to yourselves, lest your hearts may be weighed down with surfeiting, and drunkenness, and anxieties of life, and suddenly that day may come on you, for as a snare it shall come on all those dwelling on the face of all the land, watch ye, then, in every season, praying that ye may be accounted worthy to escape all these things that are about to come to pass, and to stand before the Son of Man.'
`Remember, then, how thou hast received, and heard, and be keeping, and reform: if, then, thou mayest not watch, I will come upon thee as a thief, and thou mayest not know what hour I will come upon thee.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Amos 4
Commentary on Amos 4 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 4
Am 4:1-13. Denunciation of Israel's Nobles for Oppression; and of the Whole Nation for Idolatry; and for Their Being Unreformed Even by God's Judgments: Therefore They Must Prepare for the Last and Worst Judgment of All.
1. kine of Bashan—fat and wanton cattle such as the rich pasture of Bashan (east of Jordan, between Hermon and Gilead) was famed for (De 32:14; Ps 22:12; Eze 39:18). Figurative for those luxurious nobles mentioned, Am 3:9, 10, 12, 15. The feminine, kine, or cows, not bulls, expresses their effeminacy. This accounts for masculine forms in the Hebrew being intermixed with feminine; the latter being figurative, the former the real persons meant.
say to their masters—that is, to their king, with whom the princes indulged in potations (Ho 7:5), and whom here they importune for more wine. "Bring" is singular, in the Hebrew implying that one "master" alone is meant.
2. The Lord—the same Hebrew as "masters" (Am 4:1). Israel's nobles say to their master or lord, Bring us drink: but "the Lord" of him and them "hath sworn," &c.
by his holiness—which binds Him to punish the guilty (Ps 89:35).
he will take yon away—that is God by the instrumentality of the enemy.
with hooks—literally, "thorns" (compare 2Ch 33:11). As fish are taken out of the water by hooks, so the Israelites are to be taken out of their cities by the enemy (Eze 29:4; compare Job 41:1, 2; Jer 16:16; Hab 1:15). The image is the more appropriate, as anciently captives were led by their conquerors by a hook made to pass through the nose (2Ki 19:28), as is to be seen in the Assyrian remains.
3. go out at the breaches—namely, of the city walls broken by the enemy.
every cow at that which is before her—figurative for the once luxurious nobles (compare "kine of Bashan," Am 4:1) shall go out each one right before her; not through the gates, but each at the breach before him, not turning to the right or left, apart from one another.
ye shall cast them into the palace—"them," that is, "your posterity," from Am 4:2. You yourselves shall escape through the breaches, after having cast your little children into the palace, so as not to see their destruction, and to escape the more quickly. Rather, "ye shall cast yourselves into the palace," so as to escape from it out of the city [Calvin]. The palace, the scene of the princes' riots (Am 3:10, 15; 4:1), is to be the scene of their ignominious flight. Compare in the similar case of Jerusalem's capture, the king's escape by way of the palace, through a breach in the wall (Eze 12:5, 12). Gesenius translates, "Ye shall be cast (as captives) into the (enemy's) stronghold"; in this view, the enemy's stronghold is called "palace," in retributive contrast to the "palaces" of Israel's nobles, the store houses of their robberies (Am 3:10).
4. God gives them up to their self-willed idolatry, that they may see how unable their idols are to save them from their coming calamities. So Eze 20:39.
Beth-el—(Am 3:14).
Gilgal—(Ho 4:15; 9:15; 12:11).
sacrifices every morning—as commanded in the law (Nu 28:3, 4). They imitated the letter, while violating by calf-worship the spirit, of the Jerusalem temple-worship.
after three years—every third year; literally, "after three (years of) days" (that is, the fullest complement of days, or a year); "after three full years." Compare Le 25:20; Jud 17:10, and "the days" for the years, Joe 1:2. So a month of days is used for a full month, wanting no day to complete it (Ge 29:14, Margin; Nu 11:20, 21). The Israelites here also kept to the letter of the law in bringing in the tithes of their increase every third year (De 14:28; 26:12).
5. offer—literally, "burn incense"; that is, "offer a sacrifice of thanksgiving with burnt incense and with leavened bread." The frankincense was laid on the meat offering, and taken by the priest from it to burn on the altar (Le 2:1, 2, 8-11). Though unleavened cakes were to accompany the peace offering sacrifice of animals, leavened bread was also commanded (Le 7:12, 13), but not as a "meat offering" (Le 2:11).
this liketh you—that is, this is what ye like.
6-11. Jehovah details His several chastisements inflicted with a view to reclaiming them: but adds to each the same sad result, "yet have ye not returned unto Me" (Isa 9:13; Jer 5:3; Ho 7:10); the monotonous repetition of the same burden marking their pitiable obstinacy.
cleanness of teeth—explained by the parallel, "want of bread." The famine alluded to is that mentioned in 2Ki 8:1 [Grotius]. Where there is no food to masticate, the teeth are free from uncleanness, but it is the cleanness of want. Compare Pr 14:4, "Where no oxen are, the crib is clean." So spiritually, where all is outwardly smooth and clean, it is often because there is no solid religion. Better fighting and fears with real piety, than peace and respectable decorum without spiritual life.
7. withholden … rain … three months to … harvest—the time when rain was most needed, and when usually "the latter rain" fell, namely, in spring, the latter half of February, and the whole of March and April (Ho 6:3; Joe 2:23). The drought meant is that mentioned in 1Ki 17:1 [Grotius].
rain upon one city … not … upon another—Any rain that fell was only partial.
8. three cities wandered—that is, the inhabitants of three cities (compare Jer 14:1-6). Grotius explains this verse and Am 4:7, "The rain fell on neighboring countries, but not on Israel, which marked the drought to be, not accidental, but the special judgment of God." The Israelites were obliged to leave their cities and homes to seek water at a distance [Calvin].
9. blasting—the blighting influence of the east wind on the corn (Ge 41:6).
when … gardens … increased—In vain ye multiplied your gardens, &c., for I destroyed their produce. Bochart supports Margin, "the multitude of your gardens."
palmer worm—A species of locust is here meant, hurtful to fruits of trees, not to herbage or corn. The same east wind which brought the drought, blasting, and mildew, brought also the locusts into Judea [Bochart], (Ex 10:13).
10. pestilence after the manner of Egypt—such as I formerly sent on the Egyptians (Ex 9:3, 8, &c.; Ex 12:29; De 28:27, 60). Compare the same phrase, Isa 10:24.
have taken away your horses—literally, "accompanied with the captivity of your horses"; I have given up your young men to be slain, and their horses to be taken by the foe (compare 2Ki 13:7).
stink of your camps—that is, of your slain men (compare Isa 34:3; Joe 2:20).
to come up unto your nostrils—The Hebrew is more emphatic, "to come up, and that unto your nostrils."
11. some of you—some parts of your territory.
as God overthrew Sodom—(De 29:23; Isa 13:19; Jer 49:18; 50:40; 2Pe 2:6; Jude 7). "God" is often repeated in Hebrew instead of "I." The earthquake here apparently alluded to is not that in the reign of Uzziah, which occurred "two years" later (Am 1:1). Traces of earthquakes and volcanic agency abound in Palestine. The allusion here is to some of the effects of these in previous times. Compare the prophecy, De 28:15-68, with Am 4:6-11 here.
as a firebrand plucked out of … burning—(Compare Isa 7:4; Zec 3:2). The phrase is proverbial for a narrow escape from utter extinction. Though Israel revived as a nation under Jeroboam II, it was but for a time, and that after an almost utter destruction previously (2Ki 14:26).
12. Therefore—as all chastisements have failed to make thee "return unto Me."
thus will I do unto thee—as I have threatened (Am 4:2, 3).
prepare to meet thy God—God is about to inflict the last and worst judgment on thee, the extinction of thy nationality; consider then what preparation thou canst make for encountering Him as thy foe (Jer 46:14; Lu 14:31, 32). But as that would be madness to think of (Isa 27:4; Eze 22:14; Heb 10:31), see what can be done towards mitigating the severity of the coming judgment, by penitence (Isa 27:5; 1Co 11:31). This latter exhortation is followed up in Am 5:4, 6, 8, 14, 15.
13. The God whom Israel is to "prepare to meet" (Am 4:12) is here described in sublime terms.
wind—not as the Margin, "spirit." The God with whom thou hast to do is the Omnipotent Maker of things seen, such as the stupendous mountains, and of things too subtle to be seen, though of powerful agency, as the "wind."
declareth unto man … his thought—(Ps 139:2). Ye think that your secret thoughts escape My cognizance, but I am the searcher of hearts.
maketh … morning darkness—(Am 5:8; 8:9). Both literally turning the sunshine into darkness, and figuratively turning the prosperity of the ungodly into sudden adversity (Ps 73:12, 18, 19; compare Jer 13:16).
treadeth upon … high places—God treadeth down the proud of the earth. He subjects to Him all things however high they be (Mic 1:3). Compare De 32:13; 33:29, where the same phrase is used of God's people, elevated by God above every other human height.