THE BOOK OF
AMOS

Title

As with each of the Minor Prophets, the title comes from the name of the prophet to whom God gave His message (1:1). Amos’s name means “burden” or “burden-bearer.” He is not to be confused with Amoz (“stout, strong”), the father of Isaiah (Is. 1:1).

Author and Date

Amos was from Tekoa, a small village about ten miles south of Jerusalem. He was the only prophet to announce his occupation before declaring his divine commission. He was not of priestly or noble descent, but worked as a “sheepbreeder” (1:1; cf. 2 Kin. 3:4) and a “tender of sycamore fruit” (7:14); he was a contemporary of Jonah (2 Kin. 14:25), Hosea (Hos. 1:1), and Isaiah (Is. 1:1). The date of writing is mid-eighth century B.C. (c. 755 B.C.), during the reigns of Uzziah, king of Judah (c. 790–739 B.C.) and Jeroboam II, king of Israel (c. 793–753 B.C.), two years before a memorable earthquake (1:1; cf. Zech. 14:5).

Background and Setting

Amos was a Judean prophet called to deliver a message primarily to the northern tribes of Israel (7:15). Politically, it was a time of prosperity for Israel under the long and secure reign of Jeroboam II who, following the example of his father Joash (2 Kin. 13:25), significantly “restored the territory of Israel” (2 Kin. 14:25). It was also a time of peace with both Judah (cf. 5:5) and her more distant neighbors; the ever-present menace of Assyria was subdued, possibly because of Nineveh’s repentance at the preaching of Jonah (Jon. 3:10). Spiritually, however, it was a time of rampant corruption and moral decay (4:1; 5:10–13; 2 Kin. 14:24).

Historical and Theological Themes

Amos addresses Israel’s two primary sins: (1) an absence of true worship and (2) a lack of justice. In the midst of their ritualistic performance of worship, they were not pursuing the Lord with their hearts (4:4, 5; 5:4–6), nor following His standard of justice with their neighbors (5:10–13; 6:12). This apostasy, evidenced by continual, willful rejection of the prophetic message of Amos, is part of God’s promised divine judgment. Because of His covenant, however, the Lord will not abandon Israel altogether, but will bring future restoration to the righteous remnant (9:7–15).

Interpretive Challenges

In 9:11, the Lord promised that He “will raise up the tabernacle of David, which has fallen down.” Almost eight hundred years later at the Jerusalem Council, convened to discuss whether Gentiles should be allowed into the church without requiring circumcision, James quotes this passage (Acts 15:15, 16) to support Peter’s report of how God had “visited the Gentiles to take out of them a people for His name” (Acts 15:14). Some have thus concluded that the passage was fulfilled in Jesus, the greater Son of David, through whom the dynasty of David was reestablished.

The Acts reference, however, is best seen as an illustration of Amos’s words and not the fulfillment. The temporal allusions to a future time (“On that day,” 9:11), when Israel will “possess the remnant of Edom, and all the Gentiles” (9:12), when the Lord “will plant them in their land, and no longer shall they be pulled up from the land I have given them” (9:15), all make it clear that the prophet is speaking of Messiah’s return at the Second Advent to sit upon the throne of David (cf. Is. 9:7), not the establishment of the church by the apostles.

I. JUDGMENTS AGAINST THE NATIONS (1:1–2:16)

A. Introduction (1:1, 2)

1:1 Amos . . . Jeroboam. See Introduction. the earthquake. Mentioned by Zechariah (14:5), Josephus (Antiquities, IX.10.4) connects it with Uzziah’s sin of usurping the role of a priest (2 Chr. 26:16–23). An earthquake of severe magnitude occurred c. 750 B.C., although it cannot be precisely dated.

1:2 roars. In Joel 3:16, the Lord roars against the nations; here, His wrath was directed primarily toward Israel (cf. Jer. 25:30). Amos, a shepherd, courageously warned the flock of God’s pasture that they were in imminent danger from a roaring lion who turned out to be the ultimate Shepherd of the flock (cf. 3:8). mourn . . . withers. This is a message of destructive judgment. Carmel. Known for its bountiful trees and lush gardens, Carmel means “fertility” or “garden land” and refers to the mountain range that runs east to west in northern Israel, jutting out into the Mediterranean Sea (cf. 9:3).

B. Against Israel’s Enemies (1:3–2:3)

1:3–2:3 Amos began with Israel’s enemies and, thereby, gained an initial hearing. When he turned to God’s judgment on Israel, the leaders tried to silence him (cf. 7:10–17).

1:3 For three transgressions . . . for four. This rhetorical device is repeated as an introduction in each of the eight messages (1:3–2:16), differing from a similar pattern used elsewhere (Job 5:19; Ps. 62:11; Prov. 30:15). These are specific mathematical enumerations (cf. Prov. 30:18, 21, 29), emphasizing that each nation was being visited for an incalculable number of infractions. With three, the cup of iniquity was full; with four it overflowed. This judgment was to fall on Syria, whose capital is Damascus. threshed Gilead. Large threshing sleds which, when dragged over grain, would both thresh the grain and cut the straw. Gilead, located in the northeastern, Golan Heights region of Israel, was vulnerable to Syria’s cruel attacks (cf. 2 Kin. 13:7; 18:12).

1:4 Ben-Hadad. Apparently a throne name, meaning “son of (the god) Hadad.” Ben-Hadad II was a son of the Syrian king Hazael (841–801 B.C.).

1:5 Valley of Aven. Meaning “valley of wickedness,” it may refer to Baalbek, the center of sun worship, located north of Damascus. Beth Eden. “House of pleasure.” It was located in eastern Syria across the Euphrates River. Kir. Apparently the original home of the Syrians. It was a region to which they were later exiled (2 Kin. 16:9). Its exact location is unknown.

1:6 Gaza. Philistia’s most prominent merchant city, ideally situated between Egypt and Israel, here used to refer to the Philistine nation. took captive the whole captivity. They deported an entire population (cf. Jer. 13:19), possibly during the reign of Jehoram (2 Chr. 21:16, 17; Joel 3:3), c. 853–841 B.C. Edom. See Obadiah: Introduction.

1:7, 8 Four of the five major cities of Philistia. The fifth, Gath, was not mentioned because it had been destroyed earlier by Uzziah (2 Chr. 26:6).

1:9 covenant of brotherhood. A longstanding, brotherly relationship existed between Phoenicia and Israel, beginning with King Hiram’s assistance to David in building his house (2 Sam. 5:11) and Solomon in building the temple (1 Kin. 5:1–12; 9:11–14), and later solidified through the marriage of Jezebel to Ahab (1 Kin. 16:31). No king of Israel ever made war against Phoenicia, especially the two major cities, Tyre and Sidon. Edom. See note on verse 6.

1:10 Tyre. Alexander the Great conquered this stronghold c. 330 B.C. (cf. Ezek. 26:1–18).

1:11 pursued . . . cast off all pity. More than mere fighting, Edom pursued his brother, i.e. Israel, stifling any feelings of compassion. See notes on Obadiah for a more complete explanation and description of Edom’s judgment.

1:12 Teman. The grandson of Esau (Gen. 36:11), after whom this town in northern Edom was named. Bozrah. A fortress city of northern Edom, about thirty-five miles north of Petra.

1:13 people of Ammon. Descendants of Ben-Ammi, the son of Lot and his younger daughter (Gen. 19:34–38). ripped open the women with child. Such inhumane treatment in wartime was not an uncommon practice (cf. 2 Kin. 8:12; 15:16; Hos. 13:16). Gilead. See note on verse 3.

1:14 Rabbah. Situated east of the Jordan River, this was the capital city.

1:15 The Assyrian king, Tiglath-Pileser III, carried out this destruction c. 734 B.C.

2:1 Moab. Descendants of Lot and his elder daughter (Gen. 19:37). burned the bones. This event, where vengeance didn’t stop at death, is not recorded elsewhere in Scripture.

2:2 Kerioth. An important Moabite city, either as a capital or center of worship.

2:3 judge. Possibly denoting the king, who was often so designated (2 Kin. 15:5; Dan. 9:12).

C. Against Judah (2:4, 5)

2:4 Judah. With the judgments against the surrounding pagan nations finished, the prophet proceeded to address Judah, moving ever closer to his ultimate target of Israel. despised the law of the LORD. The nations were judged because they had sinned against the law of God, which was written in the heart and conscience (cf. Rom. 2:14, 15). Judah and Israel were judged because they sinned against God’s revealed, written law. Cf. the warnings of Deuteronomy 28:15–68.

2:5 fire upon Judah. The Babylonian King Nebuchadnezzar fulfilled this judgment, c. 605–586 B.C. (cf. 2 Kin. 24, 25).

D. Against Israel (2:6–16)

2:6, 7 Greed, so all-consuming that for insignificant debts the people of Israel would sell another into slavery (cf. Matt. 18:23–35), was accompanied by uncontained sexual passion. Care for the poor is a prominent OT theme (e.g., Prov. 14:31; 17:5), and sexual purity is mandated repeatedly (cf. Lev. 18). Violations of both are an affront to God’s holy name.

2:7 go in to the same girl. In the context of oppressing the helpless, the reference was probably to a slave girl (cf. Ex. 21:7–11).

2:8 clothes taken in pledge. Outer garments used to secure a loan were to be returned before sunset (Ex. 22:25–27; Deut. 24:12, 13) and a widow’s garment was not to be taken under any circumstance (Deut. 24:17); instead, they used them to engage in idolatrous acts. the condemned. They used the wine bought with unjustly extracted fines from the poor to engage in forbidden worship, thus sinning twice against the Lord.

2:9 Amorite. The pre-Conquest inhabitants of Canaan, whom God defeated for the Jews (cf. Josh. 10:12–15). height . . . strong. Their giant stature was said to make the Exodus spies look like grasshoppers (Num. 13:32, 33). God will destroy them completely—both fruit and root (Ezek. 17:9; Mal. 4:1).

2:11 Nazirites. Cf. Numbers 6:1–21.

2:12 gave . . . wine. See note on Numbers 6:2.

2:13 weighed down. The context of verses 14–16 determines the exact meaning of verse 13, which is somewhat elusive. These three verses essentially predict that Israel will be severely impeded from fleeing the certain, impending divine judgment for their sins (cf. vv. 6–12). There are two possible understandings of verse 13: (1) God will crush the Israelites under His divine judgment in much the same manner as a person would be severely injured if struck and crushed by a moving, fully-loaded cart; or (2) God will providentially press down on Israel, unlike when they were free to sin, so that they cannot flee or escape from the invading nation which will inflict God’s judgment, most likely Assyria in 722 B.C. The intended parallel idea would be that as God bogged down Israel (so she could not flee) because of her sin, so a cart would be immovable if overloaded with sheaves. The latter of these interpretations is preferable in this context, since the idea is rendering Israel vulnerable to attack not directly inflicting the judgment.

2:14–16 Neither personal strength nor military armament was sufficient to prevent the Lord’s hand of judgment by the Assyrians c. 722 B.C. (cf. 2 Kin. 17).

II. CONDEMNATIONS AGAINST ISRAEL (3:1–6:14)

A. Sin of Irresponsibility (3:1–15)

3:1 the whole family. The primary recipient of these messages was Israel, although Judah was not excluded.

3:2 You only have I known. This “knowing” refers to an intimate relationship, not just awareness. Cf. Genesis 4:1, 17; Matthew 1:25; John 10:14, 15. But God’s sovereign choice of Israel did not exempt her from punishment for disobedience. (cf. Deut. 28:15–68).

3:3–8 The Lord posed a series of rhetorical questions to show that, as some things are certain in nature, surely nothing happens in Israel that is outside His sovereignty. Certain actions have predictable results. The Lord had spoken a word; therefore, the prophet was to speak and the people were to listen with trembling. Instead, they tried the impossible, i.e., to silence the prophet (cf. 2:12; 7:12, 13), and effectively silence God.

3:7 Judgment is coming, but the Lord graciously warned the nation in advance through His prophets (e.g., Noah, Gen. 6; Abraham, Gen. 18).

3:8 roars. As it is with the king of the wild, it is much more so with the King of creation (cf. 1:3).

3:9 The heathen nations, such as the Philistines and Egyptians, were divinely summoned to witness God’s judgment of Israel (cf. v. 13). If even they condemn Israel, how much more will a righteous God?

3:11 An adversary. This would be the Assyrians who captured and deported Israel in 722 B.C. (cf. 2 Kin. 17).

3:12 The Lord gives a vivid description of the small remnant left in Israel after the Assyrian invasion.

3:13 Hear and testify. As in verse 9, the heathen nations were once again called on to witness and testify of God’s righteous judgment on Israel.

3:14 Bethel. The principal place of idol worship in Israel (cf. 1 Kin. 12:25–33).

B. Sin of Idolatry (4:1–13)

4:1 cows of Bashan. A depreciating description of the compassionless women of Samaria who lived luxurious lives (cf. Is. 3:16–26; 32:9–13; Jer. 4:30). Bashan was a fertile region below Mt. Hermon east of the Jordan River known for its lush pastures. Under Jeroboam II, Israel was enjoying great prosperity.

4:2, 3 through broken walls . . . into Harmon. Captives will be mercilessly led out of the city through breaches in the walls, depicting massive overthrow. The location of Harmon is unknown.

4:2 sworn by. Cf. 6:8; 8:7; Psalm 89:35; Isaiah 62:8; Jeremiah 44:26.

4:4, 5 With poignant sarcasm, Amos indicted Israel for idolatrous sacrifices and ritualistic religion, all of which were meaningless and worthless to the Lord (cf. 1 Sam. 15:22; Ps. 51:16, 17).

4:4 Bethel . . . Gilgal. Bethel, the place of Jacob’s dream (Gen. 28), and Gilgal, where Israel was circumcised before surrounding Jericho (Josh. 5:1–9), were sacred to Israel.

4:5 sacrifice . . . with leaven. Though prohibited from most offerings, leaven was required as a part of the thanksgiving offering (Lev. 7:11–15).

4:6–11 Past warnings of famine, drought, crop failure, a plague, and military defeat were futile, a fact repeatedly emphasized by the statement, “Yet you have not returned to Me” (vv. 6, 8, 9, 10, 11).

4:6 cleanness of teeth. Amos employed this euphemism to depict the absence of food during famine and drought sent by God to warn Israel, which he described in verses 6–9 (cf. Deut. 28:22, 23, 24, 47, 48; Lev. 26:18).

4:10 the manner of Egypt. Cf. Exodus 7–12.

4:11 firebrand plucked from the burning. Only because of God’s mercy was Israel saved from extinction (cf. Zech 3:2; Jude 23).

4:12 Prepare to meet your God. The general concept was first used of Israel’s preparation to receive the covenant at Sinai (Ex. 19:11, 15); here, she was implored to prepare for His judgment.

4:13 This is the God whom they were to be prepared to face. He is the Lord God Almighty, who created, sustained, and is now ready to consume in judgment.

C. Sin of Moral/Ethical Decay (5:1–6:14)

5:1, 2 A funeral dirge was taken up for Israel, compared to a young woman who had died (cf. 8:14).

5:3 Most were to be killed in battle or taken captive (a ninety percent casualty vote); only a handful would return (cf. 3:12; Is. 6:11–13).

5:5 Bethel . . . Gilgal. See note on 4:4. Beersheba. Located in southern Judah, fifty miles southwest of Jerusalem, Beersheba had a rich Israelite history (cf. Gen. 21:33; 26:23; 1 Sam. 8:1–3; 1 Kin. 19:3–7). Apparently, people from the north crossed over the border to worship there (cf. 8:14).

5:6 house of Joseph. This refers to the northern kingdom, since Ephraim and Manasseh, sons of Joseph, were two of its largest tribes.

5:7 justice to wormwood. Justice was so perverted that it was like wormwood, an herb known for its bitter taste (cf. Rev. 8:11).

5:8 Pleiades and Orion. Pleiades, part of the constellation Taurus, and Orion depict God’s creative power and wisdom (cf. Job 9:9; 38:31–35). Israel was guilty of worshiping the stars (cf. v. 26) instead of their Creator.

5:10–13 The fabric of justice had been destroyed, causing pervasive corruption “in the gates,” the place where justice was administered (cf. v. 15; Deut. 21:19; Josh. 20:4).

5:14, 15 These were the righteous conditions necessary to turn back God’s fast-approaching judgment.

5:16, 17 Looking back at the previous accusations, Amos pictured the people mourning as the Lord passed through their midst, executing His sentence of judgment (cf. Ex. 11:3ff.). At the Exodus, the Lord “passed over” Israel; here, He “passes through,” much like He did to the Egyptians in Moses’ day.

5:18–20 Even the wicked wanted the Day of the Lord to come, mistakenly thinking that it would bring victory/blessing instead of certain judgment (cf. Zeph. 1:14–18). See Joel: Historical and Theological Themes.

5:21–24 When performed with a corrupt heart (cf. 4:4, 5), even the “savored” festivals and offerings were despised by the Lord (cf. Lev. 26:27, 31; Ps. 51:16, 17, 19).

5:25, 26 In addition to worshiping the Lord during the Exodus in the wilderness, Israel also worshiped other gods, carrying along “Sikkuth (or “tabernacle”) your king (or “Molech”) and Chiun, your idols.” Molech worship included the astrological worship of Saturn and the host of heaven, plus the actual sacrificing of children (2 Kin. 17:16, 17). Warned against Molech worship (Deut. 18:9–13), Israel nevertheless pursued all facets of it, continuing with Solomon (1 Kin. 11:7) and his descendants (1 Kin. 12:28; 2 Kin. 17:16, 17; Jer. 32:35) until Josiah (2 Kin. 23:10). Stephen recited Amos 5:25–27 when he recounted the past sins of Israel in Acts 7:42, 43.

5:27 Assyria conquered Damascus in 732 B.C., then overtook Israel in 722 B.C.

6:1, 2 The two capitals of Judah and Israel, Zion (Jerusalem) and Samaria, were invited to look around. If Calneh (possibly the Calno of Is. 10:9) and Hamath (Syria) and Gath (Philistia) could not put off judgment, how could they?

6:3–8 The Lord profiles the sinful and despicable lifestyle of the people whom He will judge.

6:6 drink wine from bowls. These large bowls, usually used for sacrificial purposes, here typify the excesses of their lifestyle.

6:8 sworn by Himself. Cf. 6:8; 8:7; Genesis 22:16; Isaiah 45:23; Jeremiah 49:13; 51:14; Hebrews 6:13, 14.

6:9, 10 The judgment was so comprehensive that even small remnants were sought out and killed.

6:10 one who will burn. This could refer to cremation, demanded by the excessive number killed and the fear of epidemics. With rare exceptions (cf. 1 Sam. 31:12), corpses were buried in ancient Israel. dare not mention . . . the LORD. Previously welcomed as a friend, the Lord came in judgment as a foe; survivors would not want to invoke His name out of fear.

6:12 Israel’s exercise of justice was as absurd as running horses on rocks or plowing rocks with oxen.

6:13 Lo Debar . . . Karnaim. Apparently, these were two Syrian sites captured by Jeroboam II (cf. 2 Kin. 14:25). Lo Debar means “nothing” and sarcastically points out that Israel’s “great” gain will amount to nothing. Karnaim means “horns” which symbolizes the strength of an animal. Israel foolishly believed they had conquered in their own strength.

6:14 a nation. Assyria in 722 B.C. Hamath to the Valley of the Arabah. These represent the northern and southern perimeters of Israel as reestablished by Jeroboam II (cf. 2 Kin. 14:25).

III. VISIONS OF JUDGMENT AND RESTORATION (7:1–9:15)

7:1–9:10 Amos introduced five visions, with a historical interlude (7:10–17). The first two depict the Lord’s commitment to spare a remnant; while the last three announce the inevitability of judgment.

A. The Lord Will Spare (7:1–6)

1. Vision of locusts (7:1–3)

7:1–3 The first vision, symbolizing God’s action, pictured a swarm of locusts devouring the people’s portion of the later cuttings, after the king had taken the first cutting (cf. Joel 1:2–12).

7:2 I pray. Amos, so moved by seeing the potential devastation to Israel, interceded on their behalf, much like Moses had done in earlier times (Ex. 32:30–32).

7:3 The LORD relented. Much like He did at Abraham’s pleading over Sodom in Genesis 18:22, 23.

2. Vision of fire (7:4–6)

7:4–6 Under the figure of fire, the second vision concerns a devastating drought, causing the underground water supplies to dry up and the fields to be consumed (cf. Deut. 32:22). Amos again mercifully pleaded Israel’s cause (cf. vv. 2, 3).

B. The Lord Will No Longer Spare (7:7–9:10)

1. Vision of the plumb line (7:7–9)

7:7–9 The true spiritual nature of Israel was here tested (and found wanting) by God’s plumb line of righteousness in this third of five visions. The sword of judgment was to come from Assyria.

2. Historical interlude (7:10–17)

7:10–17 The words of Amos cut deep into the heart of Israel’s leadership, causing them to accuse him of conspiracy against the king (cf. Jer. 26:11; 37:11–13; 38:1–6).

7:10 Bethel. See notes on 3:14; 4:4.

7:11 Amos has said. This most likely refers to verse 9. Amaziah understood the Lord’s message through Amos, but rejected it.

7:12 Go . . . Flee. Amos was being sent back home to Tekoa.

7:14–16 no prophet . . . word of the LORD. Amos declares that he was a farmer by occupation, but that God had spoken through him and Israel desperately needed to listen.

7:17 led away captive. To Assyria c. 722 B.C.

3. Vision of the fruit basket (8:1–14)

8:1 summer fruit. In this fourth vision, as fruit was fully ripened by the summer’s sun, so Israel was ripe for judgment

8:5 New Moon. Based on a lunar calendar, Israel would celebrate the day with a festival. Like the Sabbath, no work was to be done on this day (1 Sam. 20:5, 6; 2 Kin. 4:23; Ezek. 46:3). The merchants’ eagerness for the day to end revealed their appetite for greed. ephah small . . . shekel large. By dishonest weighing, the merchant decreased the actual amount received and inflated the apparent cost of the misweighed merchandise. See note on Proverbs 11:1 for other passages on dishonest measures.

8:6 bad wheat. This denotes the chaff, which was mixed into the good wheat to cheat the buyer.

8:7 pride of Jacob. As surely as the nation was filled with sinful pride (cf. Hos. 5:5; 7:10), so the Lord, who should have been “the Pride of Jacob” (Mic. 5:4), would not forget her heinous works (cf. 6:8). This is a play on words in which the Hebrew word for the worst of human pride is the same for the greatest of God’s majesty. What God detests in Israel (6:8), He will swear by in Himself (see note on 6:8 ).

8:8 Heave and subside like the River of Egypt. Like the Nile River, which annually provided water and rich soil deposits for farmers by greatly overflowing its banks, so judgment would overflow the land of Israel for the unrighteous arrogance of the nation.

8:9 the sun go down at noon. This probably brings to mind the total eclipse of the sun c. 763 B.C. as a picture of God’s coming judgment. The darkness will symbolize their mourning and actually increase it.

8:10 sackcloth. See note on Joel 1:8. This detailed picture of a mourning nation is similar to the residents of Babylon mourning her ultimate demise (Rev. 18:9–19).

8:11, 12 During prosperity, the nation rejected the prophets (cf. 7:10–17); in captivity no word from the Lord could be found (cf. 1 Sam. 28:6ff.). What they once had in abundance and had rejected, they now desperately wanted but could not find, no matter how far they searched.

8:14 Samaria . . . Dan. Jeroboam I (931–910 B.C.) had built altars at both locations in an effort to keep Israel from going to Jerusalem to worship (1 Kin. 12:26–29). Beersheba. See note on 5:5. Their idolatrous practices will be eliminated permanently (cf. 5:2).

4. Vision of the altar (9:1–10)

9:1 The fifth vision opens with the Lord standing beside the altar in Bethel, commanding that the temple be torn down, thus falling upon the worshipers. He would spare none (cf. 5:2; 8:14).

9:2–4 Desperate to escape, none can hide from the hand of judgment. Righteous David found solace in the omnipresence of God (Ps. 139:7–10; cf. Jer. 23:23, 24); the wicked find only His wrath (cf. Rev. 20:13).

9:3 Carmel. A mountainous region, rising 1,800 feet above the Mediterranean Sea, known for its many caves and forests. See note on 1:2.

9:4 My eyes. This is a figure of speech in reference to God’s omniscience (cf. v. 8).

9:5–9 Lest people question the Lord’s power, they are reminded of His omnipotence revealed in creation and in His sovereign rulership of the nations. Other nations have been transplanted from their homelands; why not Israel?

9:5 the River. See note on 8:8.

9:7 Caphtor. The island of Crete. Kir. See note on 1:5.

9:8, 9 The northern kingdom of Israel would no longer exist after being destroyed by the Assyrians in 722 B.C. (2 Kin. 17). However, God would preserve a remnant of Jacob’s offspring to populate a bigger, better kingdom which He promised long ago to Abraham, Isaac, and Jacob (see notes on Gen. 12:1–3; Rom. 11:1–27 ).

9:8 eyes . . . Lord. See note on verse 4.

9:9 sift . . . among all nations. Only the chaff was to be punished; Gode’s remnant was to be preserved to inherit the blessings spoken of in the following verses.

C. The Lord Will Restore (9:11–15)

9:11–15 Millennial blessings await the final faithful remnant, when Messiah personally reigns over all nations in Jerusalem on the throne of David, and the Jews are never again pulled up from their divinely inherited land.

9:11 tabernacle of David. A reference to the dynasty of David (cf. Introduction: Interpretive Challenges). The promises of God in the Davidic covenant are alluded to here (see note on 2 Sam. 7:1–17 ). God will “raise up” and “rebuild” this tabernacle on earth for Christ to rule in His millennial kingdom (cf. Zech. 14:9–11). The apostles used this passage to illustrate that Gentiles could thus be a part of God’s redemption. See notes on Acts 15:13–18.

9:13, 14 Prosperity, in hyperbolic terms, is here described (cf. Lev. 26:5; Joel 3:18; contrast Is. 5). Fruitfulness is so enormous that planting and reaping seasons overlap. This prosperity will encourage massive repatriation (cf. Is. 11:15, 16) and reconstruction (cf. Zech. 2:1–5).

9:15 no longer shall they be pulled up from the land. The ultimate fulfillment of God’s land promise to Abraham (cf. Gen. 12:7; 15:7; 17:8) will occur during Christ’s millennial reign on earth (cf. Joel 2:26, 27).

Further Study

Feinberg, Charles L. The Minor Prophets. Chicago: Moody, 1980.

Sunukjian, Donald R. Amos, in The Bible Knowledge Commentary—OT. Wheaton, Ill.: Victor, 1985.