Amos 7 The judgment of the grasshoppers, Amos 7:1–3, and of the fire, are diverted by the intercession of Amos, Amos 7:4–6. By a wall and plumbline is signified the desolation of Israel, Amos 7:7–9. Amaziah complaineth of Amos, and forbiddeth him to prophesy at Beth-el, Amos 7:10–13.

Thus: sometimes this refers to what went before, here it refers to what the prophet saw and is about to declare. Hath the Lord God showed unto me: this is the first of five visions or prophetic representations of what was coming upon this people for their sins.

Either visionally, the whole scheme represented both locusts, grass, herbs, and corn, and it represented the grass as almost all eaten up, and the locusts ready to fall upon the corn, and all that remained. Or else really, it was acted, and the grass was devoured.

The Lord repented; this, spoke after the manner of man, is to be understood as becomes the immutability and omniscience of God; what a man when he repenteth doth, desisting front the thing, so God, desisting or suspending his own act, doth tell us he repenteth.

Thus hath the Lord God showed, in vision or hieroglyphic: see Amos 7:1. And, behold: see Amos 7:1. Called to contend by fire; declared he would judge as by fire: literally, say some, God would from heaven by fire punish.

These two verses are almost word for word the same with Amos 7:2–3, which see.

Thus he shewed me: and, behold: see Amos 7:1. The Lord; the great God, who had long tried Israel, and often spared. Stood upon a wall; possibly it may denote his fixed purpose now to proceed to demolish this state.

The Lord, who did before show Amos the emblem in landscape or vision. What seest thou? this God asketh not as if he were ignorant what Amos saw, or as if he would be informed whether he saw aright, but it is introductory to what follows.

The high places; the temples on high mountains built to idols, or for the worship of God, though he forbade them. Of Isaac: the father is here named, but his children are intended, all the seed of Isaac.

Then; after that Amos had expressly and peremptorily foretold the ruin of idolatry and kingdom of Israel for their sins. Amaziah: it appears not what family he was of, nor is it much material we should know; it is probable he might be of some mean family, or possibly an apostate priest of the tribe…

Thus Amos saith; so Amaziah falsely reports the prophet. Jeroboam shall die by the sword: he no where said so, nor did he insinuate so much, but spake of his house distinguished from his person, as Amos 7:9.

Also Amaziah said unto Amos: it is probable enough that this arch-priest of Beth-el did send this advice, or gave it to the prophet so soon as he had accused the prophet to Jeroboam; and perhaps he thus intended to insinuate a great good-will towards the prophet, presuming the prophet knew nothing…

Prophesy not again any more at Beth-el; as a friend I advise thou do not, and as having authority from the king, I do declare thou shalt not, prophesy in Beth-el.

Then answered Amos: so soon as this false accuser had under the vizard of friendship given advice, and withal intimated his resolution to use his authority to make Amos desist if he did not do it voluntarily, Amos gives him answer readily, boldly, and yet smoothly, and outshoots the court pontiff…

The Lord, the great and jealous God, whom you oppose by idols, took me; by an extraordinary power of his Spirit took me off from my old, mean, and private employment and recess, and I could not withstand him. As I followed the flock; a description of a shepherd’s employment.

Now; when forbidden, Amos, undaunted, prophesieth to him that forbade him. Hear thou, Amaziah, who hast accused, yet pretendest to wish and advise my safety, the word of the Lord, who sent me, whom thou contradictest; from him I have somewhat to say to thee, and of much concern also to thee.

Therefore; because thou hast so directly and strenuously opposed the Lord. Thy wife shall be a harlot, which to a man of sense is a great affliction. A harlot; a common whore.