Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · minor prophets · Amos · Chapter 7
CHAP. VII.
THus hath the Lord shewed unto me the former grassehoppers in the beginning of V. 1.the latter growth. Amos having hitherto spoken plainly against their sins and in threatning judgements therefore, now he proceedeth to speak to the same effect by similitudes as God shewed them unto him, and these were represented to him being three in three Visions: 1. Of Grasse-hoppers setting on to eat up the grasse springing again after the mowing. 2. Of a devouring fire vers. 4. 5. &c. 3 Of a line and plummet held against a wall, v. 7, 8, 9. By the first of which the state of Israel, saith Gulater, was represented after the Gualter.division in Jeroboams time, when the whole land was as a medow new mown, and he speaks of the Kings mowings in the similitude, because the medows lying together, the King used to set a day to begin to mow, and then all men mowed. Now the land is set forth by this similitude, because at that time it was bare, as being weakened by this division, and although it might grow again, yet as the after grasse never groweth to the height of the first: so Israel after this denuding could not come to the power, of which he was in Davids and Solomons time. But when Ahab reigned it began to grow, he through Gods mercy obtaining three victories against the Syrians, but at length they compared here to grassehoppers by cutting him off at Ramoth Gilead began; as it were to eat up the grasse springing up again, onelyonly the prayers of Gods servants prevailed then for the averting of this judgement, to set forth which Amos saith, that he prayed, so the Lord repented, that is, suffered not the destruction then to goe forward; for by Elishah his means Iohoash gate the 2 King. 13.victory three times over the Syrians, when as after Ahabs death they had been eating the grasse springing again, all the time of Jehu his reign, or part of it, and in the time of Jehoahaz his son. And hitherto of the first, touching the second similitude of devouring fire, vers. 4, 5, 6. The Lord called to contend V. 4, 5.by fire, and it did eat up the great deep and devoured a part, hereby that which was done by Hazaell King of Syria, and his cruelty to Israel is set forth foretold by Elishah, and recorded 2 King. for great mischief was by him done by fire and sword; for which he may well be compared to fire. But against this evill Amos also prayeth and prevaileth, setting forth how the servants of God of that time by their prayers kept away destruction from Israel, so that it yet continued a kingdome. Thus it being twice indangered, 1. at the death of Ahab; 2. In the time of Hazael tyrannizing over Jehoahaz and his people, Note. it was still upheld by prayer, which is to be noted, that we might learn what to impute our victories over our enemies now to, viz. not the strength and martiall skil of men, but to the prayers of Gods servants, the Prophets, not inferring hereupon, that now certainly we shall alwayes prevaile. For the sins continuing, for which judgements come, although they be for a time kept away, and all good successe may be in expeditions against the enemy, yet the time shall come, that such a wicked Nation shall by other enemies be destroyed, as is here next set forth, vers. 7. wherein is the third vision V. 7.of one holding a line and plummet in his hand, the Lord stood upon a wall made by a plumb line, with a plumb line in his hand: by which wall Israel is set forth, being made exactly as a wall made by a line and plummet, there being no unevennesse, or exorbitancy in it; and by this means comely and strong. For thus Israel was made by God, when he peculiarly chose this people, and built them by his Word and Sacraments, in which state if they would have stood, they should have continued as a strong stone wall, or brazen, not to be beaten down. But being now by sin made full of cracks, and bowing and ruinous, so that God the builder took no more plea…ure therein, hee stood upon it not to repell the enemies coming against it, but with a plumb line of destruction in his hand, as denoting hereby all the dimensions of it in the longitude, altitude and latitude thereof, now d…noted to destruction by them without any hope of preservation any longer. For by a plumb line the like is set forth, 2 King. 21. 13. and Esa. 34. it is threatened that a line should be stretched over Idumea in the same sense. And a line is spoken of to shew the justnesse of Gods proceeding in judgement against a wicked people. Calvin applyeth the first similitude to the time of Jehoahaz, but of Calvin.the second he makes no application. Lyra to the destruction by Salmanasar and Nebuchadnezzar, by the Kings mowing understanding these Kings cutting Lyra.down Israel and Iudah, or one eating them as locusts, the other cutting them down as grasse is mown, in Glos. ordin. but I rest in the former, not seeing any good sense in these applications, but the first abundantly satisfying in all things.
I will set a plumb line in the midst of my people Israel. Here the application of V. 8.the third Vision is made, as hath been before said, shewing Israel to be meant by the wall, Heb. it is, I will not adde any more a passing, that is, I will no more Lyra.passe over their sins, sparing them still for any intreaty, but set the straight line of my justice amongst them by bringing utter destruction to that Kingdom, as they deserved, and this was fulfilled in the time of King Hoshea by Salmanasar. So that now we read no more of the Prophets praying against this judgement, as against the two former, because the Lord had declared his resolution, whereby is intimated that there shall come a time, when there Note. shall be no Prophet more to make intercession for Israel, being found after sundry judgements incorrigible, but destruction shall go on without remedy to the ruining of such a state, and it shall no more be repaired.
And the high places of Isaac shall be desolate, &c. Here he plainly sheweth what V. 9.was before set forth vers. 7, 8. obscurely, approving the Exposition before going, and shewing the main cause of this grievous ruine, viz▪ the abominations committed in places counted holy by reason of Isaacs and Jacobs worshipping there. For in this regard more holinesse was thought to be in them, and what devotions were there performed must needs be acceptable to God, when as indeed now after one place appointed for all to resort unto, whatsoever worship was exhibited elsewhere was abominable: such was Shechem in the limits of Samaria, concerning which the woman of Samaria said, Our fathers Joh. 4. Gen. 26. 25.worshipped in this mountain, and Beershebah, where Isaac built an Altar, and I will rise against the house of Jeroboam with the sword, this was fulfilled in the time of Zechariah his son, 2 King. 15. 10. when Shallum slew him and reigned in his stead.
Amaziah the Priest complaineth to Jeroboam against Amos, but in his complaint V. 10, 11, 12, 13.he exceedeth the truth, for he chargeth Amos to have said, that Jeroboam should dye by the sword, and that Israel shall be carryed away captive, whereas he said only, I will rise against the house of Jeroboam with the sword, and of Israel indeed to the same effect that he speaketh, but touching Jeroboam he was plainly mistaken, for by his house was not meant his person any more then by the first Jeroboams house, which was likewise threatned, his person; and it is to be thought, that as malice moved him to complaine of the Lords Prophet, so hereby he was willingly carryed to relate his Prophesying contrary to the meaning, that the King might be the more provoked to slay him; and if Jeroboam dyed not by the sword, his prophesying in all other points might bee made the more contemptible, which was a most wicked thing in a Priest of eminency, as he doubtlesse was being so near the King to attend upon him, and to come and goe, and to speak to him as he would.
The answer of Amos to Amaziah is set forth, and first, because hee called him Seer, that is, Prophet, Vers. 12. he saith, that he was no Prophet nor Son of a Prophet, V. 14, 15. &c.but an heardman, and a gatherer of sycomore fruits, whereby he meaneth, that he was not of that order of men, who were called sons of the Prophets, he had no such education, as it is certain, that many had in sundry places, as in Colledges, the Governours whereof were some Prophets of note. And this he speaketh, adding his mean manner of living of the fruits of Sycomores, so that he could not be suspected, that from his youth had been thus bred up, through ambition to put himself upon this Office of teaching of his own head, but must needs be conceived to be by the Lord imployed in it, or else hee would never have had any such thoughts, but been content to goe on always in looking to Cattell, not knowing what belonged to teaching of men, but ordering of cattell, and there being nothing to move him, that he might have more dainty fare at the Court it could not be thought, that hee was moved hereby, especially in regard of the harsh message that he went upon, for which he was not likely to have any but course entertainment there. Thus almost that excellent Expositour Gualter. But Amaziah biddeth him goe to Judah Gualter.and eat bread there, and prophesie there as being the countrey, whereof hee was, by which words it is implyed, that he would have him to be thought to come to the Court, as drawn by the good cheare which was there to be had, which caused Amos to make such an answer about his dyet hitherto, wherewith he could doubtlesse still have been content. Lastly, Amos having answered him, touching his calling to prophesie to Israel, for his spite that he shewed against him in seeking to stir up the King to revenge, and forbidding him to prophesie at Bethel any more, he concludeth with a threatning Prophesie against V. 17.him, that his wife should be a whore, and that his sons and daughters should be slain, that he should be captived and dye in an heathen, which hee calleth a polluted, countrey, and confirmeth his Prophesie against Israel in the words before spoken by him. In saying his wife should be an whore, he meaneth her stupration, or being forced, as he had forced Gods Prophets that they should goe into captivity. Gualter in the former words notes the cunning of Amaziah, when complaining to the King he could do nothing, that he returns to Amos, and biddeth him by way of friendly counsell to flee into Judah, here might be danger to him to stay, and it was not likely, but if hee continued, he might starve before any would give him bread to eat. Moreover Bethel which he spake against was the Kings Chappell, and an house by him set up for divine worship; therefore it was not for him to think by his speaking to prevail for any alteration to be made there. And such is the cunning Note. of other adversaries of the truth at all times, if they cannot get a true Prophet of God suppressed by force, they will seek by some means or other to infinuate into him, seeking thus if they can to stop his mouth, but who so doth thus, let him look to the judgement of God upon such a man, and feare that which may come to him.