Amos3
English Standard Version
1 this that the Lord has against you, O of , against the whole that I out of the of :
2You have I of the of the ; I will you for your .
3Do , they have to meet?
4Does a in the , when he has no ? Does a from his , if he has ?
5Does a in a on the , when there is for it? Does a the , when it has ?
6Is a in a , and the are not ? Does come to a , the Lord has it?
7 the God without his to his the .
8The has ; who will ? The God has ; who can but ?
9 to the in and to the in the of , and , yourselves on the of , and the her, and the in her .
10They do how to , the Lord, those who up and in their .
11 thus the God: An shall the and bring your from you, and your shall be .
12 the Lord: As the from the of the , or a of an , shall the of who in be , with the of a and of a .
13 , and against the of , the God, the of ,
14 on the I for his , I will the of , and the of the shall be and to the .
15I will the along with the , and the of shall , and the shall come to an , the Lord.
Study Guide
Public-domain commentary and original-language notes for Amos 3.
Chapter Summary
In this chapter: Judgments against Israel. (1–8). The like to other nations. (9–15).
vv1-8
The distinguishing favours of God to us, if they do not restrain from sin, shall not exempt from punishment. They could not expect communion with God, unless they first sought peace with him. Where there is not friendship, there can be no fellowship. God and man cannot walk together, except they are agreed. Unless we seek his glory, we cannot walk with him. Let us not presume on outward privileges, without special, sanctifying grace. The threatenings of the word and providence of God against the sin of man are certain, and certainly show that the judgments of God are at hand. Nor will God remove the affliction he has sent, till it has done its work. The evil of sin is from ourselves, it is our own doing; but the evil of trouble is from God, and is his doing, whoever are the instruments. This should engage us patiently to bear public troubles, and to study to answer God's meaning in them. The whole of the passage shows that natural evil, or troubles, and not moral evil, or sin, is here meant. The warning given to a careless world will increase its condemnation another day. Oh the amazing stupidity of an unbelieving world, that will not be wrought upon by the terrors of the Lord, and that despise his mercies!
vv9-15
That power which is an instrument of unrighteousness, will justly be brought down and broken. What is got and kept wrongfully, will not be kept long. Some are at ease, but there will come a day of visitation, and in that day, all they are proud of, and put confidence in, shall fail them. God will inquire into the sins of which they have been guilty in their houses, the robbery they have stored up, and the luxury in which they lived. The pomp and pleasantness of men's houses, do not fortify against God's judgments, but make sufferings the more grievous and vexatious. Yet a remnant, according to the election of grace, will be secured by our great and good Shepherd, as from the jaws of destruction, in the worst times.
Key Words
שָׁמַע: to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)
דָּבָר: a word; by implication, a matter (as spoken of) or thing; adverbially, a cause
דָבַר: perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue
בֵּן: a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like father or brother), etc.)
יִשְׂרָאֵל: Jisrael, a symbolical name of Jacob; also (typically) of his posterity
מִשְׁפָּחָה: a family, i.e. circle of relatives; figuratively, a class (of persons), a species (of animals) or sort (of things); by extension a tribe or people
עָלָה: to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative
אֶרֶץ: the earth (at large, or partitively a land)
מִצְרַיִם: Mitsrajim, i.e. Upper and Lower Egypt
רַק: properly, leanness, i.e. (figuratively) limitation; only adverbial, merely, or conjunctional, although
Cross References
Amos 3Israel's election as God's peculiar treasure of all families, which heightens their guilt.
Supported by John Calvin, JFB
God revealing His secret counsel to His servants beforehand, just as He did to Abraham.
Supported by Matthew Poole, JFB
The secret of the Lord is with those who fear Him; He reveals His counsel.
Supported by JFB
A shepherd rescuing pieces of a sheep from the mouth of a lion.
Supported by Matthew Henry, Matthew Poole, JFB
To whom much is given, much is required; greater privilege means greater accountability.
Supported by John Calvin, JFB
The necessity of agreement and holiness for communion/walking with God.
Supported by Matthew Henry, JFB
God as the ultimate sovereign cause of temporal calamity/evil in a city.
Supported by Matthew Henry, JFB
The roaring of the Lord from Zion, matching the lion imagery of verse 8.
Supported by JFB
The destruction of the idolatrous altars and calves of Beth-el.
Supported by Matthew Poole
The blowing of the trumpet in Zion as an alarm of coming judgment.
Supported by Matthew Poole
Christ revealing His Father's secrets to His chosen servants/friends.
Supported by JFB
Israel commanded prophets not to prophesy, but God's voice compels them.
Supported by JFB
The legal requirement of a shepherd to bring torn pieces of prey as evidence.
Supported by Matthew Poole
The prophecy and tearing down of the idolatrous altar at Beth-el.
Supported by Matthew Poole
Historical reference to the 'ivory house' built by Ahab that will perish.
Supported by Matthew Henry, Matthew Poole