Chapter 3

1 The necessity of God’s judgment against Israel. 9 The publication of it, with the causes thereof.

1. Hear this word. This phrase occurs at the beginning of chs. 3; 4; 5. These chapters contain three distinct messages, which point out in a definite way the sins of Israel and announce the approach of God’s judgments because of these sins. In this, the first of the three messages, God arraigns Israel before the bar of divine justice and stresses the estrangement that now exists between Him and His people (see vs. 3, 10). For the keynote of this message see v. 3.

The whole family. This indicates that the divine call is given to all the twelve tribes, to whom the Lord manifested His great favor by bringing them “from the land of Egypt” (see ch. 2:10). However, the denunciation that follows is specifically directed at the northern kingdom of Israel.

2. You only. God’s special relationship to the children of Israel is frequently emphasized in the Scriptures (see Deut. 4:7, 20; 14:2; 2 Sam. 7:23; 1 Chron. 17:21; Rom. 9:4, 5). When Israel, as a nation, refused to live up to her high privileges and to accept her responsibilities, this favored position was taken from her and given to the spiritual family of God on earth, the Christian church (see pp. 35, 36). We are brought into the family of God (see Gal. 3:26, 29) by our spiritual birth through faith in Christ as our Saviour (see John 1:12, 13; 3:3; 2 Peter 1:4). This makes us “sons of God” (1 John 3:1), and so “joint-heirs with Christ” (Rom. 8:17), and recipients of grace and of all the family privileges (see Gal. 4:6, 7).

Punish. Because of their high privileges and the abundant light that the Lord had permitted to shine upon their pathway, He would particularly punish Israel for their uniquities. The more clearly we know our spiritual kinship with God, the more reprehensible it is to reject God, and the more deserving the consequences for such action. Great privileges must not be abused, else they will bring upon us great penalties (see Luke 12:47, 48). God’s love for us still remains, which impels Him to try another way, albeit a “strange” way, punishment, in the hope of bringing us to moral and spiritual correction (see Isa. 28:21).

All your iniquities. The chief sin of the northern kingdom of Israel was apostasy (see chs. 3:14; 4:4; 5:4, 5). However, in this chapter it is to be noticed that the sins that particularly bring forth divine rebuke and threatened punishment are extreme moral corruption, covetousness, and luxury, which in turn produce a shameless disregard of the simple duties we owe our neighbors and a violent oppression of the poor. This last evil is repeatedly the cause of sharp censure (see chs. 2:6, 7; 4:1; 5:11, 12; 8:5, 6). Amos strongly condemns the great and the rich for the neglect and the misuse of their wealth and influence, those blessings that should have been used to remedy this corruption and poverty.

3. Can two walk? See on ch. 2:4. This question strikes the keynote of the first of the three messages (see on ch. 3:1).

Be agreed. Literally, “have an appointment.” Just as two people do not walk together unless they have a common purpose in view, so the Lord indicates that the special relationship He held to Israel (v. 2) cannot continue so long as Israel clings to her iniquities. The LXX expressively renders this verse, “Shall two walk together at all, if they do not know one another?” To “walk together” with God means, not an occasional act, but a continuing habit that issues from an established relation. It means a companionship based upon a mutual harmony of mind and spirit. Two people must go in the same direction if they are to walk “together.”

4. Will a lion roar? Before pronouncing judgment upon his people, the prophet presents some comparisons. Through them he demonstrates the truth that each effect must come from a certain cause, even as each cause produces a certain very definite effect. As a rule a lion roars most terribly when he is about to spring upon his prey. Likewise, when God utters His voice through the prophet, the people may be sure it means that God is about to punish His people (cf. chs. 1:2; 3:8).

5. Can a bird fall? As a bird cannot be caught unless a trap is set for it, so when a sinner sets for himself a trap of iniquity, he cannot escape its punitive results (see Ps. 7:15, 16; 9:15; 40:12; Prov. 5:22).

Gin. “A lure,” or “a bird trap.” This trap was probably a net having a stick for a spring, which flew up with a part of the net when touched, enclosing and catching the bird.

Nothing at all. Just as a snare would not spring up or be taken up if it had not caught something, thus certainly the prophet would not announce the coming of divine retribution if the offenders were not deserving of it.

6. Trumpet. Heb. shophar, “a ram’s horn,” used especially for signaling (see Vol. III, p. 39). As a trumpet suddenly sounded in a city causes the citizens to fear, so will Amos’ message cause alarm (see Eze. 33:2–5).

Evil. Here used to designate calamity, affliction, and judgment (see on Isa. 45:7; 63:17). Israel’s impending ruin and the capture of its capital city of Samaria are represented as coming from the Lord, with the approaching enemy as His agent (Isa. 10:5; see PK 291). The Bible characteristically attributes the action and operation of events in such crises directly and immediately to God (see 1 Sam. 18:10; 1 Kings 22:19–23; Job 1:6–12; Isa. 45:7; see on 2 Chron. 18:18).

7. Surely the Lord God. All the evils threatened upon Israel will come, but not without the Lord’s first warning the people through the prophets (see John 13:19; 14:29). The mercy of God is shown by the fact that He does not bring His judgments upon men until He first warns them through His prophets. He predicts the evil to come in the hope that He may not be forced to inflict it. Before the Lord brought the plagues upon Egypt He warned Pharaoh through Moses. Before the Romans destroyed Jerusalem, Jesus foretold the city’s destruction. So in our day, before the destruction of the world at the second coming of Christ, God has abundantly instructed us through the prophecies of His Word (see GC 594, 598; 7T 14).

In spite of the fact that Israel had “commanded the prophets, saying, Prophesy not” (Amos 2:12), God proclaims that He will continue to reveal His will to His chosen messengers.

His servants. The high honor God bestows upon the prophets is shown by the fact that they are not only “his servants,” but His confidants, entrusted with His own counsel.

8. Who can buy prophesy? As the roar of a lion produces the effect of fear upon man and beast, so the divine word produces its effect upon the prophet, and he cannot restrain himself from speaking (see Jer. 1:7; 20:9; Acts 4:19, 20; 1 Cor. 9:16).

9. Publish. Literally, “cause to hear,” or “proclaim.” Amos summons the heathen to observe the iniquities of Israel. The dwellers “in the palaces,” or “strongholds,” of Philistia (represented by Ashdod), and of Egypt, whose help Israel was then courting (see Hosea 7:11, 12:1), are particularly pointed out. Instead of “Ashdod,” the LXX reads “the Assyrians.”

Assemble yourselves. Because Samaria, the capital of Israel, was built on a hill that stood alone in a valley, or low place, surrounded by mountains, the prophet gives a figurative call to spectators to gather around to observe the “tumults” and the oppressions going on in the city. Instead of “the great tumults,” the LXX reads “many wonderful things,” implying that the actions done in Samaria were a great surprise even to the heathen.

The oppressed. Rather, “the oppressions,” or “the extortions.”

10. For they know not. The people of Samaria, and so of all Israel, had forsaken justice, the very basis of society (see Isa. 59:9, 12–15; Jer. 4:22). It is characteristic of the moral and spiritual blindness caused by sin that the sinner not only does not do good but, at the last, seems unable to perceive it. Compare Hosea 4:6.

11. An adversary. Probably either the Assyrian king Shalmaneser, who more than once attacked Israel and besieged Samaria (see 2 Kings 17:3–6; 18:9–12), or his successor, Sargon, who claimed he captured the city and its inhabitants (see Vol. II, pp. 62, 85).

12. As the shepherd. So thorough will the divine punishment be that all except a pitiful remnant of Israel will be involved in it. To the shepherd Amos (see on chs. 1:1; 7:14) this illustration would be quite natural.

Taketh. Literally, “snatches away,” “rescues,” or “delivers.”

13. Hear ye. Probably these words are addressed to the heathen, who had already been charged to witness Israel’s sins (v. 9), bidding them now to behold Israel’s punishment.

The Lord God, the God of hosts. The only example in the OT of this full title (see on Jer. 7:3; see also Vol. I, pp. 170–173).

14. I shall visit. That is, for the purpose of punishing (see Ps. 8:4; 59:5).

Altars of Beth-el. These were most likely so called because it was there Jeroboam I first set up an apostate altar, which was followed by others (see 1 Kings 12:26–33).

The horns. These were the projections at the four corners of the altar (see Ex. 27:2; 29:12; Lev. 16:18). The prophet here foretells that these means of idolatry will share in the destruction of the idolaters.

15. Winter house. See on Jer. 36:22.

Houses of ivory. Archeology has indicated that many of the houses of the rich at that time were paneled or inlaid with ivory (see on 1 Kings 22:39; see illustration facing p. 225).

Great houses. Or, “many houses.”

Ellen G. White comments

3    PP 85, 174; 4T 507

7     DA 234; GC 324; ML 40

15   PK 286