Ver. 1. The words of Amos] Not of that Amos who was father to Isaiah (as some ancients, for want of Hebrew, mistook it), but a man of meaner rank; “rude in speech, but not in knowledge,” 2 Corinthians 11:6, tam sensuum nomine quam simplicitate verborum clarus, as Jerome saith of Didymus. The Jews surname him ψελλος, the stammerer; as if he had been a man, not only of a low, but of a letsome language; one that had an impediment in his speech (μογιλαλος), as Mark 7:32, and this they gather from his name Amos, which signifieth a burden, as if this herdsman had had bovem in lingua, a clog upon his tongue; and could not utter himself freely (like Michael Balbus). But let this pass for a Jewish tradition. True it is, that Amos is by interpretation a burden; and no less true, that the words of Amos are onerosa prophetia, the burden of the word of the Lord to Israel by him, [See Trapp on “Mal 1:1”] who is a vehement prophet, laden with reproofs and threatenings comminationibus ae reprehensionibus onustus (as Luther saith of him), such as the land was not able to bear, said that malcontent Amaziah, (Amos 7:10) who had fel in aure, his gall in his ears, as they write of some creatures. But truth must be spoken, however it be taken: neither may God’s ministers meddle with toothless truths only (as Balak did, Neither curse nor bless at all), but bind heavy burdens, if need be, upon the shoulders of obstinate sinners, that may cripple their iron sinews, and make them buckle under the sense of God’s unsupportable displeasure. Who was among the herdmen of Tekoah] He was no prophet, neither was he a prophet’s son; but a herdman, and a gatherer of sycomore fruit, Amos 7:14, and extraordinarily called to this high office by Him “who chooseth the foolish things of the world to confound the wise; and the weak things of the world to confound the mighty,” 1 Corinthians 1:27, who enabled the dumb ass to forbid his master’s madness, 2 Peter 2:16, and sent this downright neat herd to deal with a brutish people, worse than the ox and ass that have no understanding, Psalms 32:9 Isa 1:8 Job 10:4, and who had changed the glory of the uncorruptible God into a fourfooted calf and creeping things, Romans 1:28. Tekoah is said to be six miles from Bethlehem, twelve from Jerusalem, situated in the tribe of Judah, 2 Chronicles 11:6. Quinquius, that learned Hebrew, therefore, is utterly out in saying that Tekoah was a great town in the tribe of Asher. Which he saw concerning Israel] He not only heard these words, but saw them in a vision; he had them by revelation from God. [See Trapp on “Ho 1:1”] Concerning Israel] Or, against Israel, that is, the ten revolted tribes, who had many prophets sent them to foretell their captivity. God loves to foresignify. In the days of Uzziah, &c.] At the same time with Hosea and Isaiah and Micah, when Procas Sylvius was king of the Latins, and Sardanapalus of the Assyrians, as Jerome saith. And in the days of Jeroboam] The second; not that funestum Iudaeis caput, that Jeroboam, the son of Nebat, who caused Israel to sin, 2 Kings 14:23,27 2Ch 26:6-12. Under the reign of these two kings Judah and Israel were in great prosperity; and, bewitched therewith, applauded themselves in their impiety, as Psalms 73:5,6. This prophet, therefore, is sent to rouse them and rub them up, to tell them their own, and what they should trust to. Two years before the earthquake] That notable earthquake, famous and fresh in most men’s memories. Whether it fell out just then, when Uzziah attempted to offer incense, and was therefore smitten with leprosy, 2 Kings 15:5, as some ancients affirm; or whether at that instant when Isaiah in a vision saw the Lord in his glory, and the posts of the door moved, Isaiah 6:4, as some Rabbis tell us, I have not to say. It seems to be foretold, Amos 3:5, and so terrible it was that people fled from it, Zechariah 14:5. See the note there. Josephus maketh mention of it in the ninth book of his Antiquities, Am. xi., and telleth us, that half a great hill was removed by it out of its place, and carried four furlongs another way; so that the highway was obstructed, and the king’s gardens utterly marred. God, by such extraordinary works of his, showeth his justice and displeasure against sin, Psalms 18:8 Isa 13:13, as also his special mercy to his praying people, as at Antioch, in the year 529, and at Bern. A.D. 1584; near unto which city a certain hill, carried violently beyond and over other hills, is reported by Polanus (who lived in those parts) to have covered a whole village that had 90 families in it; one half house only excepted, wherein the master of the family with his wife and children were earnestly calling upon God. Oh the terror of the Lord! and oh the power of prayer!
Ver. 2. And he said, The Lord will roar] This is spoken for the terror of the wicked, as the like was, Joel 3:16, for the comfort of the godly. [See Trapp on “Joe 3:16”] The word, as Moses, saves the Israelite, slays the Egyptian; and is as the fragrance of precious ointment, of which Oecumenius tells us that it refresheth the dove but killeth the beetle, Columbam vegetat, scarabaeum necat. See 2 Corinthians 2:16. [See Trapp on “2Co 2:16”] The prophet here tells idolatrous Israel to their teeth that God will no longer deal fairly with them, as a shepherd, but fiercely, as a lion; he will not only roar upon them, but rend the caul of their hearts; as the lion, together with his roar, lays his paws upon the prey; and that ye may know that these are not hobgolbin terms, devised on purpose to frighten silly people, and that I shoot not popguns at you. The habitations of the shepherds shall mourn, &c.] That is, all your bravery shall down; all your wealth and worldly greatness shall wither; the top of your Carmel, the zenith of your prosperity, shall be blasted, and the scene soon altered. All this the prophet, used to shepherdy, expresseth accordingly, artis sum usus sermonibus (as it is natural for all artists to do), but with a great deal of life and boldness. Navita de ventis, de tauris narrat arator. Verbis vivis, animatis sententiis, et spiritus fervore flagrantissimus, as Bucholcer saith of Savonarola’s Meditations upon Psal. 51.