Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · minor prophets · Amos · Chapter 5
CHAP. V.
THe Virgin of Israel is faln. Here the Prophet foreseeing by the spirit the destruction to come upon Israel lamenteth it as Jer. 9. that Prophet doth, V. 2.and the more because he foresaw not any deliverance to come from her captivity, as to Judah after 70 years, for which he saith, there is none to raise her up, although under the Gospell, as is often said by other Prophets, the time cometh that all Israel shall bee saved, as Saint Paul gathereth, Rom. 11.
For thus saith the Lord unto the house of Israel, Seek ye me and ye shall live. Here a V. 4.remedy yet is prescribed against this misery, and because he foresaw that his exhortation to repentance would not take effect in them, he falleth again to threatning, v. 16, 17, &c. and sheweth how unpleasing their devotions were to God, whereby they thought these judgements might be turned away, ver. 21. then exhorting again to righteousnesse, vers. 24. But because this never took effect with them, he recounteth, to make them the more odious to themselves their abominations past, ver. 25, 26. and concludeth with threatning captivity unto them, v. 27.
Seek not to Bethel, &c. Of Bethel and Gilgal, see before chap. 4. 4. but here Beershebah V. 5.is also forbidden to be gone unto: for that was another holy place, wherein Abraham worshipped, and dwelt long, Gen. 21. 33. and superstitious men were ready to take such occasions to worship false Gods in other places besides that, which was alone appointed, thus committing two sins together, one of idolatry, the other of going from Gods injunction in respect of the place. For the last of these none shall have to answer now, but for the former the papists shall have an heavy answer to make, viz. for their idolatry in any place, as this was the sin chiefly laid to the charge of Israel here. And hence it Note. appeareth, that they seek God in vain that do it otherwise then he hath prescribed in his holy word: for Bethel shall go into captivity, that is, the Worshippers in Bethel, and Gilgal. Vers. 6. Seek the Lord and yee shall live, lest be break out like fire in the house of Joseph, that is, by bringing the enemy with sword, and fire V. 6.against Israel, set forth by the house of Joseph, because Ephraim comming of Joseph was the principall tribe of the ten, and none in Bethel shall quench it, that is, your worship exhibited there to idols shall be so far from averting this judgement, as that therefore the flame of that fire shall be more increased, onelyonly seeking the Lord by penitent prayer and turning to him shall avert it.
Yee that turn judgement into wormwood: Here he sheweth, who should turn, V. 7.even the most wicked, that hitherto regarded not righteousnesse, but sitting in the Judgement seat imbittered the causes of the poore by judging against them, thus filling them with bitter sorrow. Vers. 8. That maketh the seven V. 8.stars and the Orion, and turneth the shadow of death into the morning. That they might the more be moved to seek God, he here speaks more of him to set forth his infinite power and ability at his wil to bring enemies upon a land, wherewith he is displeased. His power spoken of first is ordinary, appearing in the stars of heaven and ordering of the dayes and nights, so that the time which is in winter darknesse, in summer is turned into the morning light, which is meant according to Gualter, when he saith, he turneth the shaddow of death into the morning, Gualter.&c. and contrariwise shortening the dayes, which were long in summer, he in winter turneth the day, that it is dark as the night long in the morning. And he saith, that in speaking of the seven stars and Orion, all the stars are meant, of which God is the Creatour, but these are specially named because in these the power of God specially shineth, for that they alwayes appear and keep their times. Calvin for the seven stars hath Pleiades, and saith some turn Calvin.it Arcturus, saying that these stars in speciall are mentioned, because the 7 stars or Pleiades appear against the spring, when milde weather followeth, Orion against winter, when the weather is more turbulent. Some others make them both signs of rain, and stirrers up of windes, they rising both in the North, Orion sometime in September, the 7 stars in the spring, of which also see Job 9. Calling the waters out of the Sea, and pouring them out upon the Earth, that is, exhaling them up in vapours into the air, and thence at his will causing them to descend to water the earth: And here again he concludes the sentence almost as ch. 4. 27. the Lord, or Jehovah is his name, by speaking thus magnifically of God again seeking to strike terrour into the wicked, that they might humble themselves before him. For the whole verse, some separate it from the former, as a perfect sentence in it self, and having no coherence, with the former, and so read it in the nominative case, but I preferre reading it rather in the accusative, as cohering with v. 6, 7. according to that which hath been already said.
And hitherto of things ordinary in the course of Nature arguing Gods almighty power, v. 9. he cometh to other particular acts of his shewing the same. That strengtheneth the spoiled against the strong, so that the spoiled shall come against V. 9.the fortresse: Vulg. who laugheth at wasting upon the strong, and brings depopulation upon the mighty: Calv. who strengtheneth the waster above the mighty, and the waster shall ascend upon the strong holds: and this is verbatim according to Hebr. the meaning being, that the Lord sheweth his power in strengthening enemies against the mighty, such as the Kingdom of Israel now was, when he is provoked by sin, so as of what strength soever he be, he shall not be able to stand, and if he trusteth to a strong hold, the same wasting enemy shal break through into that also: which is spoken to move Israel not to stand out against the Lord exhorting to repentance: but fearing what he is able to do, to turn unto him.
They hate him that rebuketh in the gate, and they abhorre him that speaks uprightly: V. 10.Here again he returneth from speaking of Gods power to shew to what an height of sin their Judges were grown, it was matter enough of hatred in the chief magistrate, if any durst be so bold as to reprove him, whether Prophet or other wise man, when he erreth from the way of justice. For when such men look more at base gain, or the dishonour that is thus done unto them, Note. then the righteousnesse of the thing spoken, being hereby exasperated, they lay unto them, and the state where they rule a foundation of ruine, it being the property of godly rulers in all times to hearken to such reproofs, but of the wicked to rage hereat, as of David, who being by Nathan reproved humbled himself, and Jehoshaphat having holpen Ahab, for which a Prophet reproved him, did likewise, and Hezekiah being reproved by Isaiah, and threatned for bringing Merodach Baladans Embassadours into the Lords house and shewing them his treasures, heard it patiently. Contrariwise Asa being reproved, raged against the Prophet and put him in stocks, Ahab sent Michaiah to prison, and Joash and his Princes murthered Zechariah, all which suffered therefore, but those godly Kings bearing reproofe prospered. And David saith, to teach other rulers what they should doe, Let the righteous smite me: And godly Theodosius when Ambrose smote him with excommunication said, that he had found him only worthy to be a Bishop in all his Empire. Wherefore how can this Land and the Rulers hereof but finally come to ruine, seeing it is now done contrariwise, such as are set up to judge others being most impatient at any reproof although never so just, and even hating the reprover, as I have found it in some in my own experience. The Lord turne their hearts, and turn away the judgments hanging over our heads for this wickednesse.
If any man shall say, how may it hence be gathered, that Magistrates and Judges are here spoken against, for nothing else is said, but they hate him that reproveth in the gate? Sol. this is a description of Judges, for of old they sate to judge in gate-houses at the entrance of cities, to which places all men might freely resort and hear and see the justnesse of their proceedings, and the same is in effect still done, there being shire-houses for this end in all places untill that of late a new generation of Judges being set up in these inordinate times, they sit to judge in private chambers, the dores being locked, as if they were ashamed that the country should hear how unjustly they proceed in many things, or come to know the rules, whereby they proceed to take heed that they fall not into their danger.
Moreover, that Judges are here inveighed against, is plain from that which followeth, v. 11, 12. For as much as your treading is upon the poor and ye take from V. 11, 12.him burthens of wheat, ye have built houses of hewn stone, &c. I know your manifold transgressions and mighty sinnes, they afflict the just, they take a bribe, and turn aside the poor in the gate: whereby is meant that when unjust Judges proceed violently against poorer and meaner men, against justice and equity, this is a treading upon them, and trampling them under their feet as the dust, according to that which was said before, ch. 2. 7. an intolerable indignity to be offered to men by men, if the Proverb be not now verified, homo homini daemon, I know how it can be. Touching burthens of wheat, they are bribes taken of their best corn, which have no money, but a little corn to sustein them and their families, by bribes ver. 12. moneys or other things taken by Judges to shew them favour are meant, and because hereby they are much impoverished, he calleth it an afflicting of the just, and as for poor men, that have nothing to give, they are said to turn them aside in the gate, that is, send them back to prison to goe from thence to the place of execution; and thus the German proverb is fulfilled, the rich are hanged up by their purses, and the poor by their necks. But for all this injustice, whereby Judges grow rich, and for their pomp and pleasure build stately houses, make them pleasant gardens, and ruffle it out in silks and velvets in one fashion after another, there being no end of their luxury and pride, but they bear themselves towards the common people like demi-gods; the Lord who knoweth all this, and what under hand wayes they have to get such wealth, will not suffer them to goe unpunished, by turning them out of their houses and places of pleasure to live in misery all their days after. And his knowing of it is spoken of, to intimate, that they thought, that he either took no notice of these their unjust dealings, or else accounted them not so hainous, but would passe them over as light offences.
Therefore the prudent shall keep silence in that time: whereby he meaneth not V. 13.that they might do so, and by their silence let such unrighteousnesse goe unreproved: Note. but that their harsh dealing with men cordially affected to justice should be so great, as that it should be of force to make wise men silent, seeing they could do no good by speaking, and many for fear should be silent, yet not be herein justified. For it is the duty of such men to speak still and not be silent, as Ezek. 3. it is commanded, and Jeremiah sometime seeing how desperately they were set upon evill, for which he thought to speak no more, felt the word in him as a fire whereby he was forced again to break out into bitter declamations against the sins of the highest.
Seek good and not evill, and the Lord shall be with you, as ye have said, that is, yee V. 14.bear your selves upon God as your God, presuming and saying, because ye are his people, the seed of Abraham and circumcised, he is with you and will defend you from all your enemies: but do not for this sooth up your selves in doing evil, seek good and not evill, and then it shall be so indeed. And hereby he intimateth two things.
1. That good is not so easily done, but whoso will doe it and so have God Note. with them, must strain themselves to seek and find it out, and then to walk in it, as it is also said, Seek first the Kingdom of God, Mat. 6. 33. and strive to enter in at the straight gate Mat. 7. 14.
2. That he who would have God to be with him must so seek good, as that he mingle not any evill with it, but flee all and every sin.
Establish judgment in the gate: here one good thing in particular which we are bidden to seek and love is commended unto us, as whereupon much more V. 15.good depended, that is, the Judges doing justly, and that constantly, whereupon he saith, it may be the Lord will be gracious to the remnant of Joseph, which he speaks in reference to that which was said, v. 31. the City that went out by 1000, shall leave 100, &c. to this remnant he saith here, it may be the Lord will be gracious, which he speaketh not doubtingly, but to stirre them up the more to repentance, as whose case was now come to be such, that Gods favour could hardly be recovered again, therefore it was high time to make hast to doe this good and to delay no longer.
Therefore the Lord saith thus, wailing shall be in all streets, &c. Having since his V. 16.inveighing against their sins interposed an exhortation to good, v. 14, 15. now he returneth again to tell them, if they did not thus, what a lamentable case they should be in, as he had begun with lamentation, v. 1. so he sheweth now, that what he there foretold should come to passe in all places, and to all sorts of men, v. 17.
Woe to you that desire the day of the Lord: Some, saith Calvin, understand this V. 18. Calvin.as if he had said, woe …o you that desire that the Lord would take you out of this world, as being impatient of living, by reason of their miseries, but this he saith rightly is farre from the Prophets meaning. He therefore will have this to be the sense, woe to you hypocrites that speak so much of God, as if when his day or time cometh to shew his almighty power, it would be for your safety and the destruction of your enemies, forsomuch as ye are his people, and live under his ordinances, as other nations do not: for this must be his meaning, although not so fully expressed, and being thus taken, it agreeth very well, unlesse we shall understand it as some others do, as spoken by prophane mock-gods, who made a scoffe of all his threatnings, saying in derision, Let the day of the Lord come, we fear it not, surely he will doe great matters when it cometh, for thou terrifiest us only with words, which we beleeve not, shall ever take effect, so Jer. 17. Let the word of the Lord come, and 2 Pet. 3. Where is the promise of his comming? But I preferre the former for the words following, what have ye to doe with the day of the Lord? it is a day of darknesse, as Joel 2. 2. and not of light to you, which argueth that they who said thus, beleeved that a day was coming, but contrary to that which should then be done against them, they hoped that great matters should be done for them, which made them desire it, as prophane mockers doe not, but hear it spoken of only, as a scarcrow.
And v. 19. maketh further for this our exposition, As if a man fled from a Lion, V. 19.and a Bear met him, or went into an house and leaned upon a wall with his hand and a serpent bit him: whereby is meant that these men, who desire the day of the Lord in hope of some help against their enemies contrary to Gods threatnings called the roaring of a Lion, ch. 3. doe but herein flee, as it were, from a Lion, but are torn by a Bear, lean for some case to a wall, but are bitten by a serpent to their destruction inevitable, forsomuch as some serpents biting causeth swelling, and kils the party bitten without remedy.
Whereupon he inferreth v. 20. Shall not the day of the Lord be darknesse, and no V. 20.light in it? as if he had said, judge now, sith it shall be thus, whether it shall not be as I said, a day of darknesse.
I hate, I despise your feast dayes, &c. Here he preventeth them, if they should V. 21.think, yet by festivals and incense and sacrifices to avert his wrath, by saying, that he hates these, when they come from wicked men, see the like Esay 1. 12.
Take away the noise of thy songs, I will not hear the melody of thy viols, which is added V. 23.because by singing and musick Gods people sought to come into favour with him besides by sacrificing, but the sweetest melody of singing Psalmes hath but an harst sound in his ears when wicked men make it, for singing Eph. 5. 19.must be with grace in the heart.
Let judgment run down like waters, and righteousnesse as a mighty stream: Vulg. V. 24. Lyra.judgment shall be revealed as water, that is, saith Lyra, the judgments of God against Israel shall appear as waters, when it is a great floud, and by these sent in righteousnesse for their sins they shall be carryed away into captivity, as things are violently carryed away by a strong stream. This is also mentioned and not rejected by Calvin, who speaks of two more brought by others.Calvin.
1. Understanding by judgment and righteousnesse, just proceedings in Judges, and all parts of righteousnesse in dealing both in them and in all other men, as if he had said, ye Judges give sentence so justly in all cases, which are many that come before you, that judgment may flow from your months as a floud, and all ye people be so earnestly see upon righteous dealing, that no unrighteousnesse may be able to stand against it, no more then hey or stubble in the way of a strong stream can stand, but all are carryed away hereby, and this is followed by Gualter, comparing this to Esa. 1. 16. where after Gualter.sacrifices also rejected, judgment is commanded.
2. Understanding the judgment and righteousnesse of Christ when he cometh in time of the Gospel, who is often by these two celebrated. But he brings and prefers another, as if this were spoken by way of answering an objection, Wouldst thou not have us sacrifice and keep festivals then, which God hath commanded? Sol. Yes verily, do so still, but when ye do abound this way, be sure to fill all the courts with justice as flouds fill all channels and all your habitations with righteousnesse carryed on with all earnestnesse, and so being as a strong stream bearing down all unrighteousnesse and sin. Betwixt this and that of Gualter there is little difference, and that wherein, of encouraging them to sacrificing, I cannot imbrace, because all the sacrificing of the ten tribes, being done out of the place appointed was sin, and therefore I rest in that of Gualter. For Lyra his Exposition I see no ground here, because that having rejected their sacrifices, and bidden take away their musick, he addeth, and let judgment roll, as the words signifieth, goe on currently without any impediment, by a conjunction copulative, shewing, that as he would have the service before named so abominable taken away, so he would have judgment and justice to be with all diligence attended to, as the thing wherein he most delighteth. It may also be prophetically spoken of Christs proceeding under Mich. 6.the Gospel, because in every of the Prophets something is said of Christ, as being the main end both of the Law and the Prophets.
Have ye offered unto me sacrifices in the wildernesse the space of forty years? Here he resumes the argument in hand v. 22, 23. against their sacrificing, proving V. 25.that this service was not of old so strictly stood upon, because there was a time when it was not performed, and yet they not reproved for this neglect 40 years together; yea in stead of sacrifice offering to God, they most impiously sacrificed to Mol…ch and Chiun, which the Lord would not endure, but therefore threatens their carrying away beyond Damascus, vers. 26, 27. upon which words, I have said enough in my Expositions upon Act. 7. 42, 43.