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Commentary on Amos 7 verses 1–9
We here see that God bears long, but that he will not bear always, with a provoking people, both these God here showed the prophet: Thus hath the Lord God showed me, Amo 7:1, Amo 7:4, Amo 7:7. He showed him what was present, foreshowed him what was to come, gave him the knowledge both of what he did and of what he designed; for the Lord God reveals his secret unto his servants the prophets, Amo 3:7.
I. We have here two instances of God's sparing mercy, remembered in the midst of judgment, the narratives of which are so much like one another that they will be best considered together, and very considerable they are.
1.God is here coming forth against this sinful nation, first by one judgment and then by another. (1.) He begins with the judgment of famine. The prophet saw this in vision. He saw God forming grasshoppers, or locusts, and bringing them up upon the land, to eat up the fruits of it, and so to strip it of its beauty and starve its inhabitants, Amo 7:1. God formed these grasshoppers, not only as they were his creatures (and much of the wisdom and power of God appears in the formation of minute animals, as much in the structure of an ant as of an elephant), but as they were instruments of his wrath. God is said to frame evil against a sinful people, Jer 18:11. These grasshoppers were framed on purpose to eat up the grass of the land; and vast numbers of them were prepared accordingly. They were sent in the beginning of the shooting up of the latter growth, after the king's mowings. See here how the judgment was mitigated by the mercy that went before it. God could have sent these insects to eat up the grass at the beginning of the first growth, in the spring, when the grass was most needed, was most plentiful, and was the best in its kind; but God suffered that to grow, and suffered them to gather it in; the king's mowings were safely housed, for the king himself is served from the field (Ecc 5:9), and could as ill be without his mowings as without any other branch of his revenues. Uzziah, who was now king of Judah, loved husbandry, Ch2 26:10. But the grasshoppers were commissioned to eat up only the latter growth (the edgrew we call it in the country), the after-grass, which is of little value in comparison with the former. The mercies which God give us, and continues to us, are more numerous and more valuable than those he removes from us, which is a good reason why we should be thankful and not complain. The remembrance of the mercies of the former growth should make us submissive to the will of God when we meet with disappointments in the latter growth. The prophet, in vision, saw this judgment prevailing far. These grasshoppers ate up the grass of the land, which should have been for the cattle, which the owners must of course suffer by. Some understand this figuratively of a wasting destroying army brought upon them. In the days of Jeroboam the kingdom of Israel began to recover itself from the desolations it had been under in the former reigns (Kg2 14:25); the latter growth shot up, after the mowings of the kings of Syria, which we read of Kg2 13:3. And then God commissioned the king of Assyria with an army of caterpillars to come upon them and lay them waste, that nation spoken of Amo 6:14, which afflicted them from the entering of Hamath to the river of the wilderness, which seems to refer to Kg2 14:25, where Jeroboam is said to have restored their coast from the entering of Hamath to the sea of the plain. God can bring all to ruin when we think all is in some good measure repaired. (2.) He proceeds to the judgment of fire, to show that he has many arrows in his quiver, many ways of humbling a sinful nation (Amo 7:4): The Lord God called to contend by fire. He contended, for God's judgment upon a people are his controversies with them; in them he prosecutes his action against them; and his controversies are neither causeless nor groundless. He called to contend; he did by his prophets give them notice of his controversy, and drew up a declaration, setting forth the meaning of it. Or he called for his angels, or other ministers of his justice, that were to be employed in it. A fire was kindled among them, by which perhaps is meant a great drought (the heat of the sun, which should have warmed the earth, scorched it, and burnt up the roots of the grass which the locusts had eaten the spires of), or a raging fever, which was as a fire in their bones, which devoured and ate up multitudes, or lightning, fire from heaven, which consumed their houses, as Sodom and Gomorrah were consumed (Amo 4:11), or it was the burning of their cities, either by accident or by the hand of the enemy, for fire and sword used to go together; thus were the towns wasted, as the country was by the grasshoppers. This fire, which God called for, did terrible execution; it devoured the great deep, as the fire that fell from heaven on Elijah's altar licked up the water that was in the trench. Though the water designed for the stopping and quenching of this fire was as the water of the great deep, yet it devoured it; for who, or what, can stand before a fire kindled by the wrath of God! It did eat up a part, a great part, of the cities where it was sent; or it was as the fire at Taberah, which consumed the outermost parts of the camp (Num 11:1); when some were overthrown others were as brands plucked out of the fire. All deserved to be devoured, but it ate up only a part, for God does not stir up all his wrath.
2.The prophet goes forth to meet him in the way of his judgments, and by prayer seeks to turn away his wrath, Amo 7:2. When he saw, in vision, what dreadful work these caterpillars made, that they had eaten up in a manner all the grass of the land (he foresaw they would do so, if suffered to go on), then he said, O Lord God! forgive, I beseech thee (Amo 7:2); cease, I beseech thee, Amo 7:5. He that foretold the judgment in his preaching to the people, yet deprecated it in his intercessions for them. He is a prophet, and he shall pray for thee. It was the business of prophets to pray for those to whom they prophesied, and so to make it appear that though they denounced they did not desire the woeful day. Therefore, God showed his prophets the evils coming, that they might befriend the people, not only by warning them, but by praying for them, and standing in the gap, to turn away God's wrath, as Moses, that great prophet, often did. Now observe here,
(1.)The prophet's prayer: O Lord God! [1.] Forgive, I beseech thee, and take away the sin, Amo 7:2. He sees sin at the bottom of the trouble, and therefore concludes that the pardon of sin must be at the bottom of deliverance, and prays for that in the first place. Note, Whatever calamity we are under, personal or public, the forgiveness of sin is that which we should be most earnest with God for. [2.] Cease, I beseech thee, and take away the judgment; cease the fire, cease the controversy; cause they anger towards us to cease. This follows upon the forgiveness of sin. Take away the cause and effect will cease. Note, Those whom God contends with will soon find what need they have to cry for a cessation of arms; and there are hopes that though God has begun, and proceeded far, in his controversy, yet it may be obtained.
(2.)The prophet's plea to enforce this prayer: By whom shall Jacob arise, for he is small? Amo 7:2. And it is repeated (Amo 7:5) and yet no vain repetition. Christ, in his agony, prayed earnestly, saying the same words, again and again. [1.] It is Jacob that he is interceding for, the professing people of God, called by his name, calling on his name, the seed of Jacob, his chosen, and in covenant with him. It it Jacob's case that is in this prayer spread before the God of Jacob. [2.] Jacob is small, very small already, weakened and brought low by former judgments; and therefore, it these come, he will be quite ruined and brought to nothing. The people are few; the dust of Jacob, which was once innumerable, is now soon counted. Those few are feeble (it is the worm Jacob, Isa 41:14); they are unable to help themselves or one another. Sin will soon make a great people small, will diminish the numerous, impoverish the plenteous, and weaken the courageous. [3.] By whom shall he arise? He has fallen, and cannot help himself up, and he has no friend to help him, none to raise him, unless the hand of God do it; what will become of him, then, if the hand that should raise him to stretched out against him? Note, When the state of God's church is very low and very helpless it is proper to be recommended by our prayers to God's pity.
3.God graciously lets fall his controversy, in answer to the prophet's prayer, once and again (Amo 7:3): The Lord repented for this. He did not change his mind, for he is one mind and who can turn him? But he changed is way, took another course, and determined to deal in mercy and not in wrath. He said, It shall not be. And again (Amo 7:6), This also shall not be. The caterpillars were countermanded, were remanded; a stop was put to the progress of the fire, and thus a reprieve was granted. See the power of prayer, of effectual fervent prayer, and how much it avails, what great things it prevails for. A stop has many a time been put to a judgment by making supplication to the Judge. This was not the first time that Israel's life was begged, and so saved. See what a blessing praying people, praying prophets, are to a land, and therefore how highly they ought to be valued. Ruin would many a time have broken in if they had not stood in the breach, and made good the pass. See how ready, how swift, God is to show mercy, how he waits to be gracious. Amos moves for a reprieve, and obtains it, because God inclines to grant it and looks about to see if there be any that will intercede for it, Isa 59:16. Nor are former reprieves objected against further instances of mercy, but are rather encouragements to pray and hope for them. This also shall not be, any more than that. It is the glory of God that he multiplies to pardon, that he spares, and forgives, to more than seventy times seven times.
II. We have here the rejection of those at last who had been often reprieved and yet never reclaimed, reduced to straits and yet never reduced to their God and their duty. This is represented to the prophet by a vision (Amo 7:7, Amo 7:8) and an express prediction of utter ruin, Amo 7:9.
1.The vision is of a plumb-line, a line with a plummet at the end of it, such as masons and bricklayers use to run up a wall by, that they may work it straight and true, and by rule. (1.) Israel was a wall, a strong wall, which God himself had reared, as a bulwark, or wall of defence, to his sanctuary, which he set up among them. The Jewish church says of herself (Sol 8:10), I am a wall, and my breasts are like towers. This wall was made by a plumb-line, very exact and firm. So happy was its constitution, so well compacted, and every thing so well ordered according to the model; it had long stood fast as a wall of brass. But, (2.) God now stands upon this wall, not to hold it up, but to tread it down, or, rather, to consider what he should do with it. He stands upon it with a plumb-line in his hand, to take measure of it, that it may appear to be a bowing, bulging wall. Recti est index sui et oblique - This plumb-line would discover where it was crooked. Thus God would bring the people of Israel to the trial, would discover their wickedness, and show wherein they erred; and he would likewise bring his judgments upon them according to equity, would set a plumb-line in the midst of them, to mark how far their wall must be pulled down, as David measured the Moabites with a line (Sa2 8:2) to put them to death. And, when God is coming to the ruin of a people, he is said to lay judgment to the line and righteousness to the plummet; for when he punishes it is with exactness. It is now determined: "I will not again pass by them any more; they shall not be spared and reprieved as they have been; their punishment shall not be turned away," Amo 1:3. Note, God's patience, which has long been sinned against, will at length be sinned away; and the time will come when those that have been spared often shall be no longer spared. My spirit shall not always strive. After frequent reprieves, yet a day of execution will come.
2.The prediction is of utter ruin, Amo 7:9. (1.) The body of the people shall be destroyed, with all those things that were their ornament and defence. They are here called Isaac as well as Israel, the house of Isaac (Amo 7:16), some think in allusion to the signification of Isaac's name; it is laughter; they shall become a jest among all their neighbours; their neighbours shall laugh at them. The desolation shall fasten upon their high places and their sanctuaries, either their castles or their temples, both built on high places. Their castles they thought safe, and their temples sacred as sanctuaries. These shall be laid waste, to punish them for their idolatry and to make them ashamed of their carnal confidences, which were the two things for which God had a controversy with them. When these were made desolate they might read their sin and folly in their punishment. (2.) The royal family shall sink first, as an earnest of the ruin of the whole kingdom: I will rise against the house of Jeroboam, Jeroboam the second, who was now king of the ten tribes; his family was extirpated in his son Zecharias, who was slain with the sword before the people, by Shallum who conspired against him, Kg2 15:10. How unrighteous soever the instruments were, God was righteous, and in them God rose up against that idolatrous family. Even king's houses will be no shelter against the sword of God's wrath.
(Vers. 4 seqq.) This the Lord God showed me, and behold, the Lord God called for judgment by fire, and it devoured the great deep and will consume it together with a portion. And I said: O Lord God, please cease; who will raise up Jacob since he is small? The Lord had mercy on this also, but even this shall not be, said the Lord God. LXX: Thus the Lord God showed me, and behold, He called for judgment by fire, and it devoured the great deep and consumed a portion. And I said: O Lord God, stop, who will raise up Jacob, since he is small? Let it repent thee, O Lord, upon this: and let it not be, saith the Lord, God of hosts. First the Lord shewed the prophet the workman of the locust in the beginning of the germination of the late crop, and after the late crop, the cutting off of the king or kingdom, and to express the word from word, the cutting off of the king Sennacherib, by which he sheared and laid waste all the ten tribes. Now the same Lord sheweth Nebuchadnezzar, yea, he calleth and commandeth him to come against Judah and Jerusalem. However, he calls upon the fire to set ablaze the temple and Jerusalem, and to carry out judgment in the fire against those who were once his people. And when the fire came for judgment, to fulfill the command of the Lord, it consumed a great abyss, and it also consumed a part, all the cities of Judah, and a part of the Lord's which was called his temple. And when the prophet saw this, he said to the Lord, not as before, be propitious, I beseech you, but be still, or cease; so that he may obtain by his prayers the person whom he had already seen begin to cease: especially since there is no other who can raise up the lying down and little and humiliated Jacob, except the Lord who is able to bring back the captive and those transported into Chaldea into the land of Judah. Because once, according to the prophet Hosea and the Psalmist saying: The sons of Ephraim, bending and shooting with the bow, turned back in the day of battle (Psalm 77, 9), we have attributed the ten tribes to the person of the heretics, who were called Israel, and the two, over which Judas presided, to the Church and the sinners of the Church, who indeed confess the right faith, but are in need of purging themselves from the filth of vices with flames: for this reason now the Lord shows that he calls himself to the fire of judgment, so that the fire may prove the quality of each one's work (1 Corinthians 3), and that which is written may be fulfilled: Walk in the light of your fire, and in the flame you have kindled (Isaiah 50, 11). And it is said to Babylon: You have coals of fire, you shall sit upon them; they shall be to you for help (Isai. XLVII, 14, sec. LXX) . And in the psalm, The deceitful tongue, full of lies, is said to be purified by the fire of coals: What shall be given to you, or what shall be added to you, for a deceitful tongue? The sharp arrows of the mighty with coals of desolation (Ps. CXIX, 3, 4) . About these coals of the altar, the coal of the desolating coals of the two Testaments is taken with a pair of tongs, and the unclean lips of Isaiah are purified, so that he may be able to prophesy the word of the Lord (Isai. VI). But the fire, summoned for judgment, first devours the abyss, that is, all kinds of sins, wood, hay, straw, and then it consumes at the same time the part, that is, it reaches the saints, who are considered as the possession of the Lord and as part of him; for it is the time for judgment to begin from the house of the Lord. And in Ezekiel it is commanded to those who will suffer punishment: Begin from my own sanctified ones (Ezek. IX). And in the Apostle Paul we read: If anyone's work is burned up, he will suffer loss, though he himself will be saved, but only as through fire (I Cor. III). And when we all have been in sin, and we have lied in the truth of judgment, our Lord will have mercy on us, and because we are children, He will raise us up at the time of resurrection, or He will raise us up through the virtues in which we lay in vices, with the Lord promising this and saying: But even this will not be. He said well, but He also said: because He had already said above: this will not be. For He will not be angry forever, nor will He threaten eternally (Ps. 102). He has not dealt with us according to our sins, nor rewarded us according to our iniquities. As far as the east is from the west, so far has he removed our transgressions from us. As a father has compassion on his children, so the Lord has compassion on those who fear him.
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SUMMARY
Amos 7:5 records the prophet Amos's second fervent intercession before the Lord GOD, pleading for the cessation of an impending judgment upon the Northern Kingdom of Israel, poetically referred to as "Jacob." Recognizing Israel's profound vulnerability and inability to recover from divine discipline on its own, Amos appeals to God's mercy, emphasizing the nation's diminished state with the poignant declaration, "for he is small." This plea highlights the prophet's compassionate heart and God's responsiveness to the prayers of His faithful servants, even in the face of widespread national sin.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Amos 7:5 employs several significant literary devices that amplify its emotional and theological impact. The most prominent is Intercession, as Amos directly pleads with God on behalf of the nation, acting as a mediator between divine judgment and human vulnerability. The phrase "by whom shall Jacob arise?" is a powerful Rhetorical Question, designed not to elicit an answer from God, but to emphasize the dire hopelessness of Israel's situation without divine mercy. It highlights the nation's utter dependence on God. Furthermore, the use of "Jacob" to refer to the nation of Israel is a form of Synecdoche, where a part (the patriarch) represents the whole (his descendants, the nation). This also carries elements of Personification, as "Jacob" is depicted as a "small" entity unable to "arise," imbuing the nation with human characteristics of weakness and helplessness to evoke God's compassion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 7:5 profoundly illustrates the dynamic interplay between divine justice and divine mercy. While God's righteous character demands judgment for sin, His compassionate nature allows for a response to sincere intercession. This passage reveals that God is not a detached, unfeeling deity, but one who listens to the cries of His faithful servants and can be moved to relent from His intended course of action. It underscores the profound responsibility and privilege of prophetic intercession, demonstrating how one person's earnest prayer can potentially alter the trajectory of national judgment. The vulnerability of "Jacob" serves as a timeless reminder that human strength and self-sufficiency are ultimately futile when faced with divine power and judgment, emphasizing humanity's absolute dependence on God's grace for survival and flourishing.
REFLECTION AND APPLICATION
Amos's passionate plea in Amos 7:5 serves as a profound model for believers today, highlighting the transformative power of intercessory prayer and the essential posture of humility before God. In a world fraught with injustice, suffering, and spiritual decline, we are called to stand in the gap, not just for our own needs, but for the needs of our communities, nations, and the wider world. Amos's recognition of Israel's "smallness" reminds us that true strength lies not in human might or self-reliance, but in our utter dependence on God's grace and mercy. When we acknowledge our own fragility and the brokenness of the world around us, we are better positioned to appeal to God's compassionate heart. This passage encourages us to cultivate a deep empathy for those who are vulnerable, lost, or facing judgment, prompting us to pray fervently and act justly, trusting that God hears and responds to the cries of His people.
Questions for Reflection
FAQ
Why does Amos call Israel "Jacob" in this context?
Answer: Amos uses "Jacob" (H3290, Yaʻăqôb') as a poetic and symbolic designation for the Northern Kingdom of Israel. This choice is significant because it evokes the nation's ancestral roots and their covenant relationship with God through the patriarch Jacob (who was renamed Israel). By referring to them as "Jacob," Amos appeals to God's historical faithfulness to His chosen people, reminding Him of the covenant promises made to their forefather. It also serves to highlight the irony of their current state: a nation blessed with a rich heritage and divine favor, yet now so weakened by sin that it is "small" and unable to "arise" without God's mercy. This usage is common in prophetic literature, often to underscore national identity, covenant obligations, or a call to remember their origins, as seen in Isaiah 43:1.
CHRIST-CENTERED FULFILLMENT
Amos's intercession for "small" Jacob in Amos 7:5 foreshadows the ultimate and perfect intercession of Jesus Christ. While Amos pleaded for a temporary reprieve from judgment for a sinful nation, Christ, as our great High Priest, continually intercedes for His people, securing eternal salvation and reconciliation. Amos's plea for a vulnerable Israel finds its ultimate answer in the Lamb of God, who takes away the sin of the world! (John 1:29). Humanity, far more "small" and helpless in the face of divine justice than ancient Israel, could never "arise" from the spiritual death caused by sin on its own. It required the perfect sacrifice and ongoing mediation of Christ. His death on the cross was the ultimate "cease" to the judgment against sin, and His resurrection is the guarantee that all who believe in Him "shall arise" to new life. As Romans 8:34 declares, it is Christ Jesus who died, and even more, who was raised, who is at the right hand of God and indeed is interceding for us. Thus, the vulnerability of Jacob in Amos 7:5 points to humanity's universal need for a Savior, a need perfectly met in the compassionate, interceding work of Jesus Christ, our eternal advocate (1 John 2:1).