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Amos 3 |
King James Version
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Amos 3:1 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,
The verse could be taken as addressed to the whole of Israel, not citing Judah and Ephraim separately, but as though addressing a unit comprising every tribe, since every tribe of Israel was led out of the land of Egypt.
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Amos 3:2 You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.
For this very cause God accuses the Israelites more vehemently, and shows that they were worthy of greater chastisement, because they sinned after so many honors had come to them from Him.
The most merciful physician, cutting away the cancerous flesh, spares not in order to spare; he pities not in order to pity the more. For whom the Lord loves he chastens, and he scourges every son whom he receives.
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Amos 3:3 Can two walk together, except they be agreed?
Consequently he means, O stupid and mindless people, surely some of you will not become friends and take the same path in life without getting to know one another, that is, without perceiving that the other shares the same behavior and attitudes? Scripture says, remember, ‘Every creature loves its like, and people stick close to those like themselves.(Sir. 13:15-16)’
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Amos 3:4 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?
God is like a lion, he says, that normally cries out before catching its prey as if to give warning in advance of its attack, while the prophets are like cubs in imitating His behavior, protesting at those given to impious behavior, as I said. Just as with animals in the mountains, however, the savage creature’s warning is not without benefit in that it prompts them to flee before perhaps being taken, so too, with sinners the threat and prediction before the disaster is most helpful, moving them to repentance and avoidance of their exploits. God therefore compares Himself to a lion that does not attack and inflict on some people the effects of wrath before threatening in advance, His purpose being for them to repent and be saved by taking the prediction of the future the onset of disaster as a saving remedy.
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Amos 3:5 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?
God’s other titles fall into two distinct groups. The first group belongs to his power, the second to his providential ordering of the world, a twofold providential ordering—involving, and not involving, incarnation. Clear cases of titles that belong to his power are “Almighty” and “King”—whether it be of “glory,” “the ages,” “of the forces,” or “of the beloved” or the “rulers” —“Lord Sabbaoth,” which means “lord of the armies,” “forces” or “masters.” To his providential ordering belong “God”—be it “of salvation,” “retribution,” “peace,” or “righteousness,” or “of Abraham, Isaac and Jacob” or all the spiritual “Israel,” which has the vision of God. For since we are controlled by three conditions—fear of punishment, hope for salvation and glory too, and the practice of the virtues which results in these last—the name which mentions retribution deals with fear, the one which mentions salvation with hope, and that which refers to virtues disciplines us to practice them. The intention is that by, as it were, carrying God inside one, a person may have some success here and press on all the harder to perfection, toward that affinity with God which comes from the virtues. On the Son, Theological Oration ()..
In this case the verse probably refers by sparrows to people given to conceit, with arrogant and self-important ideas, who cannot bear to accommodate themselves to the lowly; they are lovers of earthly things caught in snares, seeking only what is fleshly and opulent. God this time compares Himself to a hunter and a snare, bringing down to earth the haughty, and striking, as it were, and catching for punishment those whose minds are fixed solely on the earth.
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Amos 3:6 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]?
I do not say these things in arrogance, but I have the prophet Amos standing at my side, crying and saying, “There is no evil in the city which the Lord has not done.” Now evil is a manyfaceted term. I wish that you shall learn the exact meaning of each expression, in order that on account of ambiguity you may not confound the nature of the things and fall into blasphemy. There is then evil, which is really evil; fornication, adultery, covetousness, and the countless dreadful things, which are worthy of the utmost reproach and punishment. Again there is evil, which rather is not evil but is called so, famine, pestilence, death, disease, and other of a similar nature. For these would not be evils. On this account I said they are called so only. Why then? Because, were they evils intended to become the sources of good to us, chastening our pride, goading our sloth and leading us on to zeal, making us more attentive.
By evil in the text that is caused by God in cities, therefore, we should understand not depravity-perish the thought! But rather harassment, or any wrathful response that he would make to sinners with the intention of converting them to what is more seemly.
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Amos 3:7 Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets.
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Amos 3:8 The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but prophesy?
In other words, he is saying, if by the roaring of the lion, the strongest of wild animals, a person would not be so unfeeling and insolent as not to feel the impact of terror, how could it be that when God speaks in His great might and bids them proclaim what they have been told, they would not be in fear of the bidder?
“Lord, you have been our refuge.” Therefore we have recourse to you. Our healing shall be from you, for our evil is from ourselves. Because we have abandoned you, you have abandoned us to ourselves. May we therefore be found in you, for in ourselves we had been lost. “Lord, you have been our refuge.” Why, my brethren, should we doubt that the Lord will make us gentle if we submit ourselves to be tamed by him? You have tamed the lion, which you did not create. Will your Creator be unable to tame you? What is the source of your power to tame such savage beasts? Are you their equal in bodily strength? By what power then have you been able to tame such huge beasts? The socalled beasts of burden are wild by nature, for if untamed they could not be endured. But because you are not accustomed to see them except when handled by men and under the curb and control of men, you might think that they were born tame. At any rate, consider the savage beasts. The lion roars; who does not fear? And yet, whence your knowledge of the fact that you are more powerful? Not in bodily strength but in the inner reason of the mind. You are more powerful than a lion, because you have been made to the image of God. The image of God tames a wild beast. Is God unable to tame his own image? Sermon
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Amos 3:9 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.
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Amos 3:10 For they know not to do right, saith the LORD, who store up violence and robbery in their palaces.
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Amos 3:11 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.
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Amos 3:12 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.
If, then, any hope of salvation is still left to you, if any slight remembrance of God, if any desire for future rewards, if any fear of the punishments reserved for the unrepentant come back quickly to sobriety; raise your eyes to the heavens; return to your senses; cease your wickedness; shake off the drunkenness that has drenched you; stand up against him who has overthrown you. Have the strength to rise up from the earth. Remember the good Shepherd, how he will pursue and deliver you. And if there are but “two legs, or the tip of an ear,” leap back from him who has wounded you. Remember the compassion of God, how he heals with olive oil and wine. Do not despair of salvation. Recall the memory of what has been written, how he that falls rises again, and he that is turned away turns again, he that has been smitten is healed, he that is caught by wild beasts escapes, and he that confesses is not rejected. The Lord does not wish the death of the sinner, but that he return and live. Do not be contemptuous as one who has fallen into the depths of sins. Letter , To a Fallen Monk.
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Amos 3:13 Hear ye, and testify in the house of Jacob, saith the Lord GOD, the God of hosts,
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Amos 3:14 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.
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Amos 3:15 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.
