Amos 7:2

KJV

And it came to pass, [that] when they had made an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech thee: by whom shall Jacob arise? for he [is] small.

KJV (with Strong's)

And it came to pass, that when they had made an end {H3615} of eating {H398} the grass {H6212} of the land {H776}, then I said {H559}, O Lord {H136} GOD {H3069}, forgive {H5545}, I beseech thee: by whom shall Jacob {H3290} arise {H6965}? for he is small {H6996}.

Complete Jewish Bible

While they were finishing up eating all the vegetation in the land, I said, "Adonai ELOHIM, forgive - please! How will tiny Ya'akov survive?"

Berean Standard Bible

And when the locusts had eaten every green plant in the land, I said, “Lord GOD, please forgive! How will Jacob survive, since he is so small?”

American Standard Version

And it came to pass that, when they made an end of eating the grass of the land, then I said, O Lord Jehovah, forgive, I beseech thee: how shall Jacob stand? for he is small.

Commentary

### SUMMARY
Amos 7:2 records the prophet Amos's fervent intercession on behalf of the Northern Kingdom of Israel, immediately following his vision of a devastating locust plague. Witnessing the complete consumption of the land's produce, Amos appeals to the Lord GOD for forgiveness, recognizing Israel's utter vulnerability and inability to recover from such divine judgment due to their diminished state. This pivotal moment highlights the prophet's role as a mediator and God's compassionate willingness to relent from impending wrath in response to earnest prayer.

### CONTEXT
* **Literary Context:** This verse is embedded within the first of five visionary accounts in the book of Amos, specifically following the vision of the locust plague described in [Amos 7:1](/amos/7-1 "Amos 7:1 - Vision of the Locusts"). The preceding verse sets the stage by depicting God forming a swarm of locusts at the crucial time of the "latter growth," which was the second cutting of hay after the "king's mowings"—a portion likely taken for royal use. This latter growth was vital for the sustenance of the people and their livestock, making its consumption by locusts a direct threat to the nation's survival. Amos 7:2 captures the prophet's immediate, visceral reaction to this vision, moving from observation to desperate intercession, which then prompts the Lord's compassionate response in [Amos 7:3](/amos/7-3 "Amos 7:3 - God Relents from Judgment").
* **Historical & Cultural Context:** Amos prophesied during the prosperous reign of Jeroboam II in the Northern Kingdom of Israel (c. 793-753 BC). Despite outward affluence, the nation was plagued by social injustice, moral decay, and rampant idolatry, leading to a spiritual hollowness that Amos vehemently condemned. Agriculturally, ancient Israel was highly dependent on seasonal rains and the productivity of their land. Locust plagues were a well-known and terrifying form of divine judgment, capable of wiping out entire harvests and leading to widespread famine (as seen in [Joel 1](/joel/1 "Joel 1 - The Locust Plague and Call to Repentance")). Amos's vision, therefore, was not merely symbolic but represented a very real and catastrophic threat to the nation's existence, underscoring their precarious position before a holy God.
* **Key Themes:** Amos 7:2 powerfully articulates several key themes pervasive in the book of Amos and the broader prophetic tradition. Firstly, it showcases **Prophetic Intercession**, illustrating the prophet's role not only as a messenger of divine judgment but also as one who "stands in the gap" for his people, pleading for mercy. This echoes the intercessory prayers of figures like [Moses for Israel](/exodus/32-11-14 "Exodus 32:11-14 - Moses' Intercession for Israel") after the golden calf incident. Secondly, the verse highlights **Divine Mercy and Sovereignty**, demonstrating God's willingness to respond to human prayer and potentially alter the course of judgment, even when His decrees seem set. This underscores God's compassionate nature, which is often juxtaposed with His unwavering justice throughout Amos. Finally, Amos's desperate cry, "by whom shall Jacob arise? for he is small," emphasizes **Israel's Vulnerability and Dependence on God**. Despite their outward prosperity, the nation was spiritually and numerically "small" in the face of God's wrath, utterly incapable of self-deliv erance, thereby necessitating divine grace for their very survival.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **forgive (Hebrew, _çâlach'_):** This primitive root (H5545) means "to forgive, pardon, spare." In Amos's plea, it signifies a deep recognition of Israel's culpability and a desperate appeal for God to withhold the deserved punishment. It implies a turning away from wrath and an act of divine clemency, highlighting God's capacity for grace even amidst judgment.
* **Jacob (Hebrew, _Yaʻăqôb'_):** Derived from a root meaning "heel-catcher" or "supplanter" (H3290), this is the ancestral name for the patriarch Jacob, but here it functions as a poetic and symbolic reference to the entire nation of Israel, particularly the Northern Kingdom. Its use connects the contemporary nation to their covenant heritage, implicitly reminding God of His promises to their forefathers and emphasizing the continuity of God's relationship with His chosen people, despite their present unfaithfulness.
* **small (Hebrew, _qâṭân'_):** This word (H6996) denotes something "abbreviated," "diminutive," or "small" in terms of quantity, size, number, age, or importance. In Amos 7:2, it conveys Israel's utter weakness, insignificance, and lack of resources to recover from the envisioned devastation. It's not just about their literal population size but their spiritual and moral feebleness, rendering them incapable of withstanding or recovering from God's judgment without divine intervention.

#### Verse Breakdown
* **"And it came to pass, that when they had made an end of eating the grass of the land":** This clause describes the completion of the locusts' destructive work, as seen in Amos's vision. The imagery of "eating the grass of the land" signifies a total consumption of the nation's agricultural resources—their primary means of sustenance. This paints a picture of complete devastation, leading to widespread famine and economic ruin, setting the stage for the prophet's desperate plea.
* **"then I said, O Lord GOD, forgive, I beseech thee":** This marks Amos's immediate and heartfelt response to the vision. The phrase "O Lord GOD" (Adonai Yahweh) is a reverent address, acknowledging God's supreme authority and covenant faithfulness. Amos's plea, "forgive, I beseech thee" (literally, "spare, I pray you"), is a direct act of intercession, appealing to God's mercy to avert the impending judgment. It demonstrates the prophet's profound empathy for his people despite their sin.
* **"by whom shall Jacob arise? for he is small":** This is a rhetorical question that underscores Israel's profound vulnerability and inability to recover from such a catastrophic judgment on their own. "Jacob" represents the nation, and their "smallness" refers not only to their potential numerical reduction after the plague but more profoundly to their spiritual and moral weakness, leaving them utterly dependent on God's grace for survival and resurgence. The question implies that without divine intervention, Israel would be utterly annihilated.

#### Literary Devices
Amos 7:2 employs several potent literary devices. **Intercession** is the most prominent, as Amos steps into the role of a mediator, pleading with God on behalf of the sinful nation. This act of prayer is a central theme throughout prophetic literature. The phrase "by whom shall Jacob arise?" is a powerful **Rhetorical Question**, designed not to elicit an answer from God, but to emphasize the direness of Israel's situation and their complete lack of self-sufficiency. It highlights the absolute necessity of divine mercy. The use of "Jacob" is a form of **Synecdoche** or **Metonymy**, where a part (the patriarch) stands for the whole (the nation of Israel), or an associated name represents the entity, evoking their covenant history and ancestral identity. Finally, the description of Israel as "small" functions as **Understatement** or **Litotes**, subtly emphasizing their profound weakness and inability to withstand or recover from God's judgment, thereby magnifying the need for divine compassion.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 7:2 profoundly illustrates the tension between divine justice and divine mercy, a central theme throughout the Old Testament. While God's holiness demands judgment for sin, His compassion is also a fundamental aspect of His character. Amos's intercession acts as a catalyst for God's mercy, demonstrating that prayer can indeed influence the divine will, not by changing God's character, but by aligning human will with His compassionate nature. This passage reinforces the biblical truth that God is "slow to anger and abounding in steadfast love," always ready to relent from calamity when His people, or even a faithful intercessor, cry out for forgiveness and acknowledge their utter dependence on Him. It underscores the vital role of intercessory prayer in the life of faith and the ongoing relationship between God and humanity.

* [Exodus 32:11-14](/exodus/32-11-14 "Moses' Intercession for Israel")
* [Jeremiah 18:7-8](/jeremiah/18-7-8 "God's Conditional Judgment and Repentance")
* [Joel 2:13-14](/joel/2-13-14 "Call to Repentance and God's Relenting Mercy")

### REFLECTION AND APPLICATION
Amos 7:2 offers profound lessons for contemporary believers, emphasizing the transformative power of intercessory prayer and the humility required to acknowledge our dependence on God. In a world often marked by self-reliance and a pursuit of independence, Amos's cry, "by whom shall Jacob arise? for he is small," serves as a stark reminder of our collective and individual "smallness" before God's majesty and judgment. It calls us to cultivate a spirit of humility, recognizing that true strength lies not in our own capabilities, but in our utter reliance on God's grace and mercy. Just as Amos stood in the gap for a wayward nation, we too are called to be intercessors for our families, communities, and nations, pleading for divine forgiveness and intervention. This passage encourages us to believe that our earnest prayers, offered from a heart of compassion and humility, can indeed move the heart of God, leading to averted judgment and the outpouring of His boundless mercy.

#### Questions for Reflection
* **How does Amos's intercession challenge my own prayer life, particularly in praying for others or for difficult situations?**
* **In what areas of my life do I need to acknowledge my "smallness" and utter dependence on God, rather than relying on my own strength?**
* **How can I cultivate a deeper sense of compassion for those who are spiritually lost or facing judgment, mirroring Amos's heart for Israel?**
* **What does God's willingness to "repent" (relent) in response to Amos's prayer reveal about His character, and how does this encourage my faith?**

### FAQ
**What does "by whom shall Jacob arise? for he is small" truly mean?**

Answer: This rhetorical question expresses Amos's deep concern and desperation. "Jacob" here is a symbolic reference to the nation of Israel (specifically the Northern Kingdom). "Small" (Hebrew, _qâṭân'_) signifies not just their literal numerical size, but more profoundly their spiritual and moral weakness, their lack of resources, and their inability to recover from God's impending judgment on their own. Amos is essentially asking, "If God's full judgment falls upon them, who or what could possibly help Israel recover? They are too weak and diminished to survive without divine intervention." It underscores their utter dependence on God's mercy for their very existence, as seen in God's subsequent relenting in [Amos 7:3](/amos/7-3 "Amos 7:3 - God Relents").

**How does Amos's intercession compare to other biblical figures who interceded?**

Answer: Amos's intercession is a powerful example of a prophet standing in the gap for his people, much like other prominent figures in the Old Testament. Most notably, it echoes [Moses' fervent pleas](/exodus/32-11-14 "Exodus 32:11-14 - Moses' Intercession for Israel") for Israel after they worshipped the golden calf, where God also relented from His intended judgment. Similarly, Abraham interceded for Sodom and Gomorrah in [Genesis 18:23-33](/genesis/18-23-33 "Genesis 18:23-33 - Abraham's Intercession for Sodom"). These examples highlight a consistent biblical theme: God, in His sovereignty, often responds to the earnest prayers of His faithful servants, demonstrating His compassionate nature and His desire for humanity to turn from sin.

### CHRIST-CENTERED FULFILLMENT
Amos's intercession for a "small" and vulnerable Israel foreshadows the ultimate and perfect intercession of Jesus Christ. While Amos pleaded on behalf of a sinful nation, limited by his own humanity, Christ, as our great High Priest, continually intercedes for His people before the Father (as described in [Hebrews 7:25](/hebrews/7-25 "Hebrews 7:25 - Christ's Eternal Intercession")). The "smallness" of Jacob, unable to arise on its own, finds its ultimate answer in the power of Christ's resurrection, which enables all who believe to "arise" to new life (see [Romans 6:4](/romans/6-4 "Romans 6:4 - New Life in Christ")). The forgiveness Amos sought for Israel is fully realized in the atoning sacrifice of the [Lamb of God, who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"). Through Christ, God's mercy, which Amos appealed to, is poured out abundantly, providing not just a temporary reprieve from judgment but eternal reconciliation and the ultimate means for humanity, small and helpless in its sin, to be raised up and stand before a holy God (as promised in [Colossians 1:21-22](/colossians/1-21-22 "Colossians 1:21-22 - Reconciliation Through Christ")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 37:4

It may be the LORD thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up [thy] prayer for the remnant that is left.

Ezekiel 11:13

And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord GOD! wilt thou make a full end of the remnant of Israel?

Exodus 10:15

For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt.

Ezekiel 9:8

And it came to pass, while they were slaying them, and I was left, that I fell upon my face, and cried, and said, Ah Lord GOD! wilt thou destroy all the residue of Israel in thy pouring out of thy fury upon Jerusalem?

Jeremiah 42:2

And said unto Jeremiah the prophet, Let, we beseech thee, our supplication be accepted before thee, and pray for us unto the LORD thy God, [even] for all this remnant; (for we are left [but] a few of many, as thine eyes do behold us:)

Jeremiah 14:7

O LORD, though our iniquities testify against us, do thou [it] for thy name's sake: for our backslidings are many; we have sinned against thee.

Jeremiah 14:20

We acknowledge, O LORD, our wickedness, [and] the iniquity of our fathers: for we have sinned against thee.