--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 519 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/519/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 519. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/519/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 519. Amos · 5 of 8 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/519/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/519/#p-N [¶0] it may be that the Lord ... will be gracious--so, "peradventure" ([Ex 32:30]). Not that men are to come to God with an uncertainty whether or no He will be gracious: the expression merely implies the difficulty in the way, because of the want of true repentance on man's part, so as to stimulate the zealous earnestness of believers in seeking God (compare [Ge 16:2]; [Joe 2:14]; [Ac 8:22]). [¶1] the remnant of Joseph--(see [Am 5:6]). Israel (represented by "Ephraim," the leading tribe, and descendant of Joseph) was, as compared to what it once was, now but a remnant, Hazael of Syria having smitten all the coasts from Jordan eastward, Gilead and Bashan, Gad, Reuben, and Manasseh ([2Ki 10:32], ) [Henderson]. Rather, "the remnant of Israel that shall have been left after the wicked have been destroyed" [Maurer]. [¶2] 16. Therefore--resumed from [Am 5:13]. God foresees they will not obey the exhortation ([Am 5:14], ), but will persevere in the unrighteousness stigmatized ([Am 5:7], 10, 12). [¶3] the Lord--Jehovah. [¶4] the God of hosts, the Lord--an accumulation of titles, of which His lordship over all things is the climax, to mark that from His judgment there is no appeal. [¶5] streets ... highways--the broad open spaces and the narrow streets common in the East. [¶6] call the husbandman to mourning--The citizens shall call the inexperienced husbandmen to act the part usually performed by professional mourners, as there will not be enough of the latter for the universal mourning which prevails. [¶7] such as are skilful of lamentation--professional mourners hired to lead off the lamentations for the deceased; alluded to in [Ec 12:5]; generally women ([Jr 9:17-19]). [¶8] 17. in all vineyards ... wailing--where usually songs of joy were heard. [¶9] pass through thee--taking vengeance ([Ex 12:12], ; [Na 1:12]). "Pass over" and "pass by," on the contrary, are used of God's forgiving ([Ex 12:23]; [Mi 7:18]; compare [Am 7:8]). [¶10] 18. Woe unto you who do not scruple to say in irony, "We desire that the day of the Lord would come," that is, "Woe to you who treat it as if it were a mere dream of the prophets" ([Is 5:19]; [Jr 17:15]; [Eze 12:22]). [¶11] to what end is it for you!--Amos taking their ironical words in earnest: for God often takes the blasphemer at his own word, in righteous retribution making the scoffer's jest a terrible reality against himself. Ye have but little reason to desire the day of the Lord; for it will be to you calamity, and not joy. [¶12] 19. As if a man did flee ... a lion, and a bear met him--Trying to escape one calamity, he falls into another. This perhaps implies that in [Am 5:18] their ironical desire for the day of the Lord was as if it would be an escape from existing calamities. The coming of the day of the Lord would be good news to us, if true: for we have served God (that is, the golden calves). So do hypocrites flatter themselves as to death and judgment, as if these would be a relief from existing ills of life. The lion may from generosity spare the prostrate, but the bear spares none (compare [Job 20:24]; [Is 24:18]). [¶13] leaned ... on the wall--on the side wall of the house, to support himself from falling. Snakes often hid themselves in fissures in a wall. Those not reformed by God's judgments will be pursued by them: if they escape one, another is ready to seize them. [¶14] 21. I hate, I despise--The two verbs joined without a conjunction express God's strong abhorrence. [¶15] your feast days--yours; not Mine; I do not acknowledge them: unlike those in Judah, yours are of human, not divine institution. [¶16] I will not smell--that is, I will take no delight in the sacrifices offered ([Ge 8:21]; [Le 26:31]). [¶17] in your solemn assemblies--literally, "days of restraint." [Is 1:10-15] is parallel. Isaiah is fuller; Amos, more condensed. Amos condemns Israel not only on the ground of their thinking to satisfy God by sacrifices without obedience (the charge brought by Isaiah against the Jews), but also because even their external ritual was a mere corruption, and unsanctioned by God. [¶18] 22. meat offerings--flour, &c. Unbloody offerings. [¶19] peace offerings--offerings for obtaining from God peace and prosperity. Hebrew, "thank offerings." [¶20] 23. Take ... away from me--literally, "Take away, from upon Me"; the idea being that of a burden pressing upon the bearer. So [Is 1:14], "They are a trouble unto Me (literally, 'a burden upon Me'): I am weary to bear them." [¶21] the noise of thy songs--The hymns and instrumental music on sacred occasions are to Me nothing but a disagreeable noise. [¶22] I will not hear--Isaiah substitutes "prayers" ([Is 1:15]) for the "songs" and "melody" here; but, like Amos, closes with "I will not hear." [¶23] 24. judgment--justice. [¶24] run down--literally, "roll," that is, flow abundantly ([Is 48:18]). Without the desire to fulfil righteousness in the offerer, the sacrifice is hateful to God ([1Sa 15:22]; [Psa 66:18]; [Ho 6:6]; [Mi 6:8]). [¶25] 25-26. Have ye offered? &c.--Yes: ye have. "But (all the time with strange inconsistency) ye have borne (aloft in solemn pomp) the tabernacle (that is, the portable shrine, or model tabernacle: small enough not to be detected by Moses; compare [Ac 19:24]) of your Molech" (that idol is "your" god; I am not, though ye go through the form of presenting offerings to Me). The question, "Have ye," is not a denial (for they did offer in the wilderness to Jehovah sacrifices of the cattle which they took with them in their nomad life there, [Ex 24:4]; Nu 7:1-89; 9:1, &c.), but a strong affirmation (compare [1Sa 2:27], 28; [Jr 31:20]; [Eze 20:4]). The sin of Israel in Amos' time is the very sin of their forefathers, mocking God with worship, while at the same time worshipping idols (compare [Eze 20:39]). It was clandestine in Moses' time, else he would have put it down; he was aware generally of their unfaithfulness, though not knowing the particulars ([De 31:21], ). [¶26] Molech ... Chiun--"Molech" means "king" answering to Mars [Bengel]; the Sun [Jablonski]; Saturn, the same as "Chiun" [Maurer]. The Septuagint translates "Chiun" into Remphan, as Stephen quotes it ([Ac 7:42], ). The same god often had different names. Molech is the Ammonite name; Chiun, the Arabic and Persian name, written also Chevan. In an Arabic lexicon Chiun means "austere"; so astrologers represented Saturn as a planet baleful in his influence. Hence the Phoenicians offered human sacrifices to him, children especially; so idolatrous Israel also. Rimmon was the Syrian name ([2Ki 5:18]); pronounced as Remvan, or "Remphan," just as Chiun was also Chevan. Molech had the form of a king; Chevan, or Chiun, of a star [Grotius]. Remphan was the Egyptian name for Saturn: hence the Septuagint translator of Amos gave the Egyptian name for the Hebrew, being an Egyptian. [Hodius II, De Bibliorum Textibus Originalibus. 4.115]. The same as the Nile, of which the Egyptians made the star Saturn the representative [Harenberg]. Bengel considers Remphan or Rephan akin to Teraphim and Remphis, the name of a king of Egypt. The Hebrews became infected with Sabeanism, the oldest form of idolatry, the worship of the Saba or starry hosts, in their stay in the Arabian desert, where Job notices its prevalence ([Job 31:26]); in opposition, in [Am 5:27], Jehovah declares Himself "the God of hosts." [¶27] the star of your god--R. Isaac Caro says all the astrologers represented Saturn as the star of Israel. Probably there was a figure of a star on the head of the image of the idol, to represent the planet Saturn; hence "images" correspond to "star" in the parallel clause. A star in hieroglyphics represents God ([Nu 24:17]). "Images" are either a Hebraism for "image," or refer to the many images made to represent Chiun. [¶28] 27. beyond Damascus--In [Ac 7:43] it is "beyond Babylon," which includes beyond Damascus. In Amos' time, Damascus was the object of Israel's fear because of the Syrian wars. Babylon was not yet named as the place of their captivity. Stephen supplies this name. Their place of exile was in fact, as he states, "beyond Babylon," in Halah and Habor by the river Gozan, and in the cities of the Medes ([2Ki 17:6]; compare here [Am 1:5]; ; ). The road to Assyria lay through "Damascus." It is therefore specified, that not merely shall they be carried captives to Damascus, as they had been by Syrian kings ([2Ki 10:32], ; ), but, beyond that, to a region whence a return was not so possible as from Damascus. They were led captive by Satan into idolatry, therefore God caused them to go captive among idolaters. Compare [2Ki 15:29]; ; [Is 8:4], whence it appears Tiglath-pileser attacked Israel and Damascus at the same time at Ahaz' request ([Am 3:11]). ### Chapter 6 ### Am 6:1-14. Denunciation of Both the Sister Nations (Especially Their Nobles) For Wanton Security--Zion, as Well as Samaria: Threat of the Exile: Ruin of Their Palaces and Slaughter of the People: Their Perverse Injustice [¶31] 1. named chief of the nations--that is, you nobles, so eminent in influence, that your names are celebrated among the chief nations [Ludovicus De Dieu]. Hebrew, "Men designated by name among the first-fruits of the nations," that is, men of note in Israel, the people chosen by God as first of the nations ([Ex 19:5]; compare [Nu 24:20]) [Piscator]. [¶32] to whom ... Israel came--that is, the princes to whom the Israelites used to repair for the decision of controversies, recognizing their authority [Maurer]. I prefer to refer "which" to the antecedent "Zion" and "Samaria"; these were esteemed "chief" strongholds among the heathen nations "to whom ... Israel came" when it entered Canaan; [Am 6:2] accords with this. [¶33] 2. Calneh--on the east bank of the Tigris. Once powerful, but recently subjugated by Assyria ([Is 10:9]; about 794 B.C.). [¶34] Hameth--subjugated by Jeroboam II ([2Ki 14:25]). Also by Assyria subsequently ([2Ki 18:34]). Compare [Am 6:14]. [¶35] Gath--subjugated by Uzziah ([2Ch 26:6]). [¶36] be they better--no. Their so recent subjugation renders it needless for Me to tell you they are not. And yet they once were; still they could not defend themselves against the enemy. How vain, then, your secure confidence in the strength of Mounts Zion and Samaria! He takes cities respectively east, north, south, and west of Israel (compare [Na 3:8]). [¶37] 3. Ye persuade yourselves that "the evil day" foretold by the prophets is "far off," though they declare it near ([Eze 12:22], ). Ye in your imagination put it far off, and therefore bring near violent oppression, suffering it to sit enthroned, as it were, among you ([Psa 94:20]). The notion of judgment being far off has always been an incentive to the sinner's recklessness of living ([Ec 8:12], ; [Mt 24:48]). Yet that very recklessness brings near the evil day which he puts far off. "Ye bring on fever by your intemperance, and yet would put it far off" [Calvin]. [¶38] 4. (See [Am 2:8]). [¶39] beds of ivory--that is, adorned, or inlaid, with ivory ([Am 3:15]). [¶40] stretch themselves--in luxurious self-indulgence. [¶41] lambs out of the flock--picked out as the choicest, for their owners' selfish gratification. [¶42] 5. chant--literally, "mark distinct sounds and tones." [¶43] viol--the lyre, or lute. [¶44] invent ... instruments ... like David--They fancy they equal David in musical skill ([1Ch 23:5]; [Ne 12:36]). They defend their luxurious passion for music by his example: forgetting that he pursued this study when at peace and free from danger, and that for the praise of God; but they pursue for their own self-gratification, and that when God is angry and ruin is imminent.