Exegetical and Hermeneutical Commentary of Amos 3:9
Publish in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof.
9 10. The heathen themselves are invited to bear witness whether the sins of Samaria do not deserve judgement.
Publish &c.] proclaim it (lit. make it to be heard) over the palaces in Ashdod, &c., i.e. on their flat roofs, whence all can hear (cf. Mat 10:27): the nobles of Ashdod (Amo 1:8) and Egypt are to be invited to come and judge for themselves of the moral condition of Samaria. The persons addressed may be the prophets; or, more probably, those, whoever they might be, capable of bearing the message; cf. Isa 40:1; Isa 57:14; Isa 62:11; Jer 5:1; Jer 5:10; Jer 5:20, &c.
the mountains of Samaria ] i.e. surrounding Samaria. Samaria, the hill which Omri fortified and made his capital (1Ki 16:24), and which, in the days of its prosperity, must have presented to the eye an imposing ‘crown’ (Isa 28:1) of battlements, is a fine rounded eminence, standing in the centre of a magnificent amphitheatre of mountains, with the Mediterranean visible through a gap in the distance. Upon these mountains the prophet pictures the inhabitants of the palaces of Ashdod and Egypt assembled, for the purpose of looking down into the Israelite capital and observing the malpractices rampant within her.
the great tumults ] or confusions, disorders, the result of a state in which might rules over right. Cf. Eze 22:5 (of Jerusalem).
the oppressed ] rather, oppression, as Job 35:9. Cf. Jer 6:6; Eze 22:7; Eze 22:12; Eze 22:29.
Fuente: The Cambridge Bible for Schools and Colleges
Publish – ye, they are the words of God, commissioning His prophets
In (on) the palaces of Ashdod – , that is, on the flat roofs of their high buidings, from where all can hear
And in (on) the palaces in the land of Egypt – Theodoret: Since ye disbelieve, I will manifest to Ashdodites and Egyptians the transgressions of which ye are guilty. Amos had already pronounced Gods sentence on the palaces of Ashdod and all Philistia, for their sins against Himself in His people (see the notes at Amo 1:6-8). Israel now, or a little later, courted Egypt Hos 7:11; Hos 12:1. To friend then and to foe, to those whom they dreaded and those whom they courted, God would lay open their sins. Contempt and contumely from an enemy aggravate suffering: man does not help whom he despiseth. They were all ashamed of a people who could not profit them, saith Isaiah Isa 30:5 subsequently, of Egypt in regard to Judah. From those palaces, already doomed to destruction for their sins, the summons was to go, to visit Samaria, and see her sins, amid grace which those people had not. As our Lord says, It shall be more tolerable for Sodom and Gomorrah in the Day of Judgment, than for that city Mat 10:15. Shame toward man survives shame toward God. What people are not ashamed to do, they are, apart from any consequences, ashamed to confess that they have done. Nay, to avoid a little passing shame, they rush upon everlasting shame. So God employs all inferior motives, shame, fear, hope of things present, if by any means He can win people, not to offend Him.
Assemble yourselves upon the mountains of Samaria – that is, those surrounding it. Samaria was chosen with much human wisdom for the strong capital of a small people. Imbedded in mountains, and out of any of the usual routes , it lay, a mountain-fastness in a rich valley. Armies might surge to and fro in the valley of Jezreel, and be unconscious of its existence. The way from that great valley to Samaria lay, every way, through deep and often narrowing valleys , down which the armies of Samaria might readily pour, but which, like Thermopylae, might be held by a handful of men against a large host.
The broad vale near the hill of Dothan , along which the blinded Syrian army followed Elisha to Samaria, contracts into a narrow valley , before it reaches Samaria. The author of the book of Judith, who knew well the country, speaks of the passages of the hill-country near Dothaim, by which there was an entrance into Judaea, and it was easy to stop them that would come up, because the passage was strait for two men at the most . : A series of long winding ravines open from the mountains to the plain; these were the passes so often defended by the horns of Joseph, the ten thousands of Ephraim, and the thousands of Manasseh against the invaders from the north.
Within these lay the wide rocky rampart which fenced in Samaria from the north . The fine round swelling hill of Samaria, now cultivated to the top, (about 1,100 feet above the sea , and 300 from its own valley ,) stands alone in the midst of a great basin of some two hours (or 5 miles) in diameter surrounded by higher mountains on every side. : The view from its summit presents a splendid panorama of the fertile basin and the mountains around, teeming with large villages, and includes not less than 25 degrees of the Mediterranean. Such a place, out of reach, in those days, from the neighboring heights, was well-near impregnable, except by famine. But its inhabitants must have had handed down to them the memory, how those heights had once been populated, while their valleys were thronged with all the hosts 2Ki 6:24 of Benhadad, his chariots and his horsemen; and the mountains, in which they had trusted to shut out the enemy, were the prison-walls of their famished people.
From those heights , the Syrians could plainly distinguish the famishing inhabitants of the city. The adjacent circle of hills were so densely occupied, that not a man could push through to bring provisions to the beleaguered city. The city, being built on the summit and terraced sides of the hill, unfenced and unconcealed by walls which, except at its base, were unneeded, lay open, unsheltered in every part from the gaze of the besiegers. The surrounding hills were one large amphitheater, from where to behold the tragedy of Israel , and enemies were invited to be the spectators. They could see its faminestricken inhabitants totter along those open terraces. Sin had brought this chastisement upon them. God had forgiven them then. When God who had, by His prophet, foretold their relief then 2Ki 7:1-2, now by His prophet called anew those enemies of Samaria to those same heights to behold her sins, what could this mean but that He summoned them to avenge what He summoned them to behold?
It was no figure of speech. God avenges, as He comforts, not in word, but in deed. The triumph of those enemies David had especially deprecated, Tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumised triumph 2Sa 1:20. To these Israel was to be a gazingstock. They were like the woman set in the midst Joh 8:3, amid one encircling sea of accusing insulting faces, with none to pity, none to intercede, none to show mercy to them who had shewed no mercy. Faint image of the shame of that Day, when not peoples deeds only, but the secrets of all hearts shall be revealed Rom 2:16, and they shall begin to say to the mountains, Fall on us, and to the hills, Cover us Luk 23:30; and of that shame there will be no end, for it is everlasting Dan 12:2.
And behold the great tumults – I. e, the alarms, restlessness, disorders and confusion of a people intent on gain; turning all law upside down, the tumultuous noise of the oppressors and oppressed. It is the word which Solomon uses , Better is little with the fear of the Lord, than great treasure and tumult therewith, the tumults and restlessness of continual gaining. And the oppressed, or better (as in the English margin) the oppressions , the manifold ever-repeated acts by which people were crushed and trampled on.
In the midst thereof – Admitted within her, domiciled, reigning there in her very center, and never departing out of her, as the Psalmist says, Wickedness is in the midst thereof; deciet and guile depart not from her streets Psa 55:11. Aforetime, God spared His people, that His Name Eze 20:9 should not be polluted before the pagan, among whom they were, in whose sight I made Myself known unto them in bringing them forth out of the land of Egypt. Now He summons those same pagan as witnesses that Israel was justly condemned. These sins, being sins against the moral law, the pagan would condemn. People condemn in others, what they do themselves. But so they would see that God hated sin, for which He spared not His own people, and could the less triumph over God, when they saw the people whom God had established and protected, given up to the king of Assyria.
Fuente: Albert Barnes’ Notes on the Bible
Amo 3:9-15
They know not to do right.
Safety in righteousness
1. The real security of wealth is justice in its acquisition and liberality in its use. Where there is much wealth, unjustly gotten, or unmercifully stored up, there an object for Divine punishment exists. Such wealth will be spoiled by enemies from within or from without.
2. This part of the prophecy supplies a most powerful motive to quicken our zeal for true religion. The history of the world has been a history of the rise and fall of many false religions, and of the rise and progress of the true religion. One false system after another has reared its head, exerted its power, destroyed its victims, and been smitten and brought to ruin. The Christian religion, small in its beginnings, has been developed in its principles, and expanded in its dominion, from the time when the germ of all its blessings was planted in the mind and heart of man in the promise, that the seed of the woman should bruise the serpents head. With patient, cheerful zeal, therefore, should we labour in the cause of true religion. It supplies a living link between us and the first true believers in God. Its principles never die.
3. We learn to be earnest in securing our interest in that house not made with hands, eternal in the heavens. Every earthly house shall fall. The strong castle, the spacious mansion, the elegant abode of refinement and taste, the luxurious retreat from toil, sheltered from the heat or protected against the cold–all must one day come to ruin. Let us realise this in our thoughts, and receive admonition therefrom. (Vincent W. Ryan, M. A.)
Ignorance hinders religion
Ignorance of the price of pearls makes the idiot slight them. Ignorance of the worth of diamonds makes the fool choose a pebble before them. Ignorance of the satisfaction learning affords–that makes the peasant despise and laugh at it; and we very ordinarily see how men tread and trample on those plants which are the greatest restoratives, because they know not the virtue of them: and the same may justly be affirmed of religion,–the reason why men meddle no more with it is because they are not acquainted with the pleasantness of it. (Anthony Horneck.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. Publish in the palaces] The housetops or flat roofs were the places from which public declarations were made. See on Isa 21:1, and on Mt 10:27. See whether in those places there be not tumults, oppressions, and rapine sufficient to excite my wrath against them.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Publish; you prophets whom I have sent to threaten the sins of my people Israel, now invite strangers to come and observe what just cause I have to do what I threaten.
In the palaces at Ashdod; one of the principal cities of the Philistines, Amo 1:8; Zep 2:4; let those that are in the court at Ashdod, and have a mind to travel a while out of their own land, let them know what strange sights they may see in their neighbour land.
And in the palaces in the land of Egypt; let the young noblemen of Egypt come too, yea, let as many as will come.
Assemble yourselves; by an appointment (if it may be) let them meet together, and make their observations, and then judge between their doings and their sufferings, my judgments and the causes of them.
Upon the mountains of Samaria; either the whole kingdom of Samaria or the ten tribes, or else it may denote the great men and cities of Samaria; let Egyptians and Philistines in their travels up and down over the kingdom of Israel associate themselves with the great men, and converse in the cities.
Behold; take an exact view of all done by them and in them.
The great tumults; the seditious counsels and rebellious conspiracies, begun amongst them on the death of Jeroboam the Second, and continued one after another for many years, like madmen, bent on ruining one another, to the undoing of all: besides all former violences of Baasha, Zimri, Omri, and Jehu, who took the kingdom out of the hands of their masters; those of Shallum, Menahem, Pekah, and Hoshea, acted in the times Amos pointeth at.
The oppressed; multitudes of oppressed ones in those times, when the usurpers took it to be their interest to crush all they feared or suspected.
In the midst thereof; Samaria, the chief city of the kingdom, and in other cities; yea, rather through the whole kingdom of Samaria.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. Publish in . . . palacesasbeing places of greatest resort (compare Mt10:27); and also as it is the sin of princes that hearraigns, he calls on princes (the occupants of the “palaces”)to be the witnesses.
Ashdodput for allPhilistia. Convene the Philistine and the Egyptian magnates, fromwhom I have on various occasions rescued Israel. (The oppositeformula to “Tell it not in Gath,” namely, lest the heathenshould glory over Israel). Even these idolaters, in looking on yourenormities, will condemn you; how much more will the holy God?
upon the mountains ofSamariaon the hills surrounding and commanding the view ofSamaria, the metropolis of the ten tribes, which was on a lower hill(Amo 4:1; 1Ki 16:24).The mountains are to be the tribunal on which the Philistines andEgyptians are to sit aloft to have a view of your crimes, so as totestify to the justice of your punishment (Am3:13).
tumultscaused by theviolence of the princes of Israel in “oppressions” of thepoor (Job 35:9; Ecc 4:1).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Publish in the palaces at Ashdod, and in the palaces in the land of Egypt,…. This is spoken to the prophets, to publish and declare in all the courts of the Philistines and Egyptians, and among all the princes and great men therein, the sins of the people of Israel, and the punishment God threatened them with; and let them, even these very Heathens, judge whether there was not a just proportion between them, and whether their sins did not deserve such calamities to be brought upon them, the Lord by his prophets had denounced;
and say, assemble yourselves on the mountains of Samaria; the metropolis of the ten tribes, Isa 7:9; and which was built upon a mountain, and several others were about it, and joined to it; where these princes of Ashdod or Azotus in Palestine, and of Egypt, are called to leave their courts, and meet together, to behold the iniquities committed by Israel, and to sit in judgment upon them, and declare their sense of what was just and fitting to be done to such a people:
and behold the great tumults in the midst thereof; the riots of its inhabitants, the noise of the mob committing all manner of outrages and wickedness:
and the oppressed in the midst thereof; the poor, the fatherless, and the widow, injured in their persons and properties, plundered of their substance, or defrauded of it.
Fuente: John Gill’s Exposition of the Entire Bible
Amos has thus vindicated his own calling, and the right of all the prophets, to announce to the people the judgments of God; and now (Amo 3:9-15) he is able to proclaim without reserve what the Lord has resolved to do upon sinful Israel. Amo 3:9. “Make it heard over the palaces in Ashdod, and over the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumult in the midst thereof, and the oppressed in the heart thereof. Amo 3:10. And they know not to do the right, is the saying of Jehovah, who heap up violence and devastation in their palaces.” The speaker is Jehovah (Amo 3:10), and the prophets are addressed. Jehovah summons them to send out the cry over the palaces in Ashdod and Egypt ( as in Hos 8:1), and to call the inhabitants of these palaces to hear, (1) that they may see the acts of violence, and the abominations in the palaces of Samaria; and (2) that they may be able to bear witness against Israel (Amo 3:13). This turn in the prophecy brings out to view the overflowing excess of the sins and abominations of Israel. The call of the prophets, however, is not to be uttered upon the palaces, so as to be heard far and wide (Baur and others), but over the palaces, to cause the inhabitants of them to draw near. It is they alone, and not the whole population of Ashdod and Egypt, who are to be called nigh; because only the inhabitants of the palace could pronounce a correct sentence as to the mode of life commonly adopted in the palaces of Samaria. Ashdod, one of the Philistian capitals, is mentioned by way of example, as a chief city of the uncircumcised, who were regarded by Israel as godless heathen; and Egypt is mentioned along with it, as the nation whose unrighteousness and ungodliness had once been experienced by Israel to satiety. If therefore such heathen as these are called to behold the unrighteous and dissolute conduct to be seen in the palaces, it must have been great indeed. The mountains of Samaria are not the mountains of the kingdom of Samaria, or the mountains upon which the city of Samaria was situated – for Samaria was not built upon a plurality of mountains, but upon one only (Amo 4:1; Amo 6:1) – but the mountains round about Samaria, from which you could look into the city, built upon one isolated hill. The city, built upon the hill of Semer, was situated in a mountain caldron or basin, about two yours in diameter, which was surrounded on all sides by lofty mountains (see at 1Ki 16:24).
(Note: “As the mountains round the hill of Semer are loftier than this hill itself, the enemy might easily discover the internal state of besieged Samaria.” V. de Velde, R. i. p. 282.)
M e humah , noise, tumult, denotes a state of confusion, in which everything is topsy-turvy, and all justice and order are overthrown by open violence (Maurer, Baur). Ashuqm , either the oppressed, or, taken as an abstract, the oppression of the poor (cf. Amo 2:6). In Amo 3:10 the description is continued in the finite verb: they do not know how to do right; that is to say, injustice has become their nature; and they who heap up sins and violence in their palaces like treasures.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Israel Convicted and Condemned. | B. C. 790. |
9 Publish in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof. 10 For they know not to do right, saith the LORD, who store up violence and robbery in their palaces. 11 Therefore thus saith the Lord GOD; An adversary there shall be even round about the land; and he shall bring down thy strength from thee, and thy palaces shall be spoiled. 12 Thus saith the LORD; As the shepherd taketh out of the mouth of the lion two legs, or a piece of an ear; so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in Damascus in a couch. 13 Hear ye, and testify in the house of Jacob, saith the Lord GOD, the God of hosts, 14 That in the day that I shall visit the transgressions of Israel upon him I will also visit the altars of Bethel: and the horns of the altar shall be cut off, and fall to the ground. 15 And I will smite the winter house with the summer house; and the houses of ivory shall perish, and the great houses shall have an end, saith the LORD.
The Israelites are here again convicted and condemned, and particular notice given of the crimes they are convicted of and the punishment they are condemned to.
1. Notice is given of it to their neighbours. The prophet is ordered to publish it in the palaces of Ashdod, one of the chief cities of the Philistines; nay, the summons must go further, even to the palaces in the land of Egypt. “The great men of both those nations, that dwell in the palaces, that are inquisitive concerning the affairs of the neighboring nations, and are conversant with the public intelligence, let them assemble themselves upon the mountains of Samaria,” v. 9. There, upon a throne high and lifted up, the judgment is set. Samaria is the criminal that is to be tried; let them be present at the trial, for it shall be (as other trials are) public, in the face of the country; let them make an appointment to meet there from all parts, to judge between God and his vineyard. God appeals to all impartial righteous men, Ezek. xxiii. 45. They will all subscribe to the equity of his proceedings when they see how the case stands. Note, God’s controversies with sinners do not fear a scrutiny; even Philistines and Egyptians will be made to see, and say, that the ways of the Lord are equal, but our ways are unequal. They are likewise summoned to attend, not only that they may justify God and be witness for him that he deals fairly, but that they may themselves take warning; for, if judgment begin at the house of God, as they see it does, what shall be the end of those that are strangers to him? 1 Pet. iv. 17. If this be done in a green tree, what shall be done in a dry? Or this intimates that the sin of Israel had been so notorious that the neighboring nations could come in witnesses against them, and therefore it was fit that their punishment should be so. “If it could have been concealed, we would have said, Tell it not in Gath; publish it not in the streets of Ashkelon;” but why should their friends consult their reputation, when they themselves do not consult it? If they have grown impudent in sin, let them bear the shame: “Publish it in Ashdod, in Egypt.“
1. Let them see how black the charge is, and how well proved. Let them observe the behaviour of the inhabitants of Samaria; let them look off from the adjacent hills, and they may see how rude and boisterous they are, and hear how loud they cry of their sin is, as was that of Sodom. (1.) Look into their streets and you will see nothing but riot and disorder, great tumults in the midst thereof; reason and justice are upon all occasions run down by the noise and fury of an outrageous mob, the dominion of which is the sin and shame of any people, and is likely to be their ruin. (2.) Look into their prisons, and you will see them filled with injured innocents: The oppressed are in the midst thereof, thrown down and crushed by their oppressors, overpowered and overwhelmed, and they had no comforter, Eccl. iv. 1. (3.) Look into their courts of justice, and you will see that those who preside in those courts know not to do right, because they have always been accustomed to do wrong; they act as if they had no notion at all of the thing called justice, are in no care to do justice themselves nor to see that others do justice. (4.) Look into their treasures and stores, and you will see them replenished with violence and robbery, with that which was unjustly got and is still unjustly kept. Thus they have heaped treasures together for the last days, but it will prove a treasure of wrath against the day of wrath. It may well be said, Those know not to do right who think to enrich themselves by doing wrong.
2. Let them see how heavy the doom is, and how well executed, Amo 3:11; Amo 3:12.
(1.) Their country shall be invaded and ruined; and observe how the punishment answers to the sin. [1.] Great tumults are in the midst of the land, and therefore an adversary shall be even round about the land; the Assyrian forces shall surround it and break in upon it on every side. Note, When sin is harboured and indulged in the midst of a people they can expect no other than that adversaries should be round about them, so that, go which way they will, they go into the mouth of danger, Luke xix. 43. [2.] They strengthened themselves in their wickedness, but the enemy shall bring down their strength from them, that strength which they abused in oppressing the poor, and doing violence to all about them. Note, That power which is made an instrument of unrighteousness will justly be brought down and broken. [3.] They stored up robbery in their palaces, and therefore their palaces shall be spoiled; for what is got and kept wrongfully will not be kept long. Even palaces will be no protection to fraud and oppression; but the greatest of men, if they have spoiled others, shall themselves be spoiled, for the Lord is the avenger of all such.
(2.) Their countrymen shall not escape, v. 12. They shall be in the hands of the enemy, as a lamb in the mouth of a lion, all devoured and eaten up, and they shall be utterly unable to make an resistance; and if any do make their escape, so as neither to fall by the sword or go into captivity, yet they shall be very few, and those of the meanest and least considerable, like two legs, or shanks, of a lamb, or, it may be, a piece of an ear, which the lion drops, or the shepherd takes from him, when he has eaten the whole body; so, perhaps, here and there one may escape from Samaria and from Damascus, when the king of Assyria shall fall upon them both, but none to make any account of; and those that do escape shall do so with the utmost difficult and hazard, by hiding themselves in the corner of a bed or under the bed’s feet, which intimates that their spirits shall sneak shamefully in the time of danger. They shall not hide themselves in dens and caves, but in the corner of a bed, or the piece of a bed, such as poor people must be content with. They shall very narrowly escape, as it is foretold concerning the last destruction of Jerusalem that there shall be two in a bed together, one taken and the other left. Note, When God’s judgments come forth against a people with commission it will be in vain to think of escaping them. Some make their dwelling in the corner of a bed, and in a couch, to denote their present security and sensuality; they are at ease, as in a bed, or on a couch, but, when God comes to contend with them, he shall make them uneasy, shall take them away out of the bed of their sloth and slumber. Those that stretch themselves lazily upon their couches when God’s judgments are abroad shall go captive with the first that go captive.
II. Notice is given of it to themselves, v. 13. Let this be testified, and heard, in the house of Jacob, among all the seed of Israel, for it is spoken by the Lord God, the God of hosts, who has authority to pass this sentence and ability to execute it; let them know from him that the day is at hand when God will visit the transgressions of Israel upon him, when he will enquire into them and reckon for them: there will come a day of visitation, a day of punishment, and in that day all those things they are proud of, and put confidence in, shall fail them, and so they shall smart for the sins they have been guilty of about them. 1. Woe to their altars, for God will visit them. He will enquire into the sins they have been guilty of at their altars, and bring into the account all their superstition and idolatry, all their expenses on their false gods, and all their expectations from them; and he will lay the altars themselves under the marks of his displeasure, for the horns of the altar shall be cut off, and fall to the ground, and with them the altar itself demolished and broken to pieces. We find the altar at Bethel prophesied against (1 Kings xiii. 2), and immediately rent (v. 3), and that prophecy fulfilled with Josiah burnt men’s bones upon it,2Ki 23:15; 2Ki 23:16. This seconds that prophecy, and seems to point at the same event. Note, If men will not destroy idolatrous altars, God will, and those with them that had them in veneration. Some make the horns of the altar to signify all those things which they flee to for refuge, and trust in, and which they make their sanctuary: they shall all be cut off, so that they shall have nothing to take hold of. 2. Woe to their houses, for God will visit them too. He will enquire into the sins they have been guilty of in their houses, the robbery that have stored up in their houses, and the luxury in which they lived: and I will smite the winter-house with the summer-house, v. 15. Their nobility, and gentry, and rich merchants, had their winter-houses in the city and their summer-houses in the country, so nice were they in guarding against the inconveniences of the winter when the country was thought too cold, and of the summer when the city was thought too hot, though the climate of that good land was so temperate, like that of ours, that neither the cold nor heat was ever in extremity. They indulged a foolish affectation of change and variety; but God will, either by war or by the earthquake, smite both the winter-house and the summer-house; neither shall serve to shelter them from his judgments. The houses of ivory (so called because the ceiling, or wainscot, or some of the ornaments of them, were edged or inlaid with ivory) shall perish, shall be burnt or pulled down; and the great houses shall have an end; the most splendid and spacious houses, the houses of their great men, shall no longer be, or at least be no longer theirs. Note, The pomp or pleasantness of men’s houses will be so far from fortifying them against God’s judgments that it will make them the more grievous and vexatious, as their extravagance about them will be put to the score of their sins and follies.
Fuente: Matthew Henry’s Whole Bible Commentary
Amos begins here to set judges over the Israelites; for they would not patiently submit to God’s judgment: and he constitutes and sets over them as judges the Egyptians and Idumeans. This prophecy no doubt increasingly exasperated the minds of the people, who were already very refractory and rebellious; but yet this was necessary. God, indeed, had cited them to his tribunal, as long as a hope of reconciliation remained: when they became angry on account of God’s threatening, clamored against his servants, yea, and obstinately disputed, as though they were guilty of no fault, what remained, but that God should constitute judges over them, whom the Prophet names, even the Egyptians and Idumeans? “Ye cannot bear my judgment; unbelievers, who are already condemned, shall pronounce sentence upon you. I am indeed your legitimate judge; but as ye have repudiated me, I will prove to you how true my judgment is; I will be silent, the Egyptians shall speak.” And who were these Egyptians? Even those who were equally guilty with the Israelites, and labored under the same charges, or were at least not far from deserving a similar punishment; and yet God would compel the Israelites to hear the sentence that was to be pronounced on them by the Egyptians and Idumeans. We know how proudly the Israelites gloried in their primogeniture; but the Lord here exposes to scorn this arrogance, because they made such bad use of his benefits. We now then perceive the Prophet’s intention.
Publish, he says, in the palaces of Ashdod, in the palaces of the land of Egypt, and say — what? “Assemble on the mountains of Samaria.” He would have the Egyptians and the Idumeans to meet together, and the mountains of Samaria to be as it were the theater, though the idea of a tribunal is more suitable to the similitude that is used. It was then, as though the Egyptians and Idumeans were to be seated on an elevated place; and God were to set before them the oppressions, the robberies and iniquitous pillages, which prevailed in the kingdom of Israel. Assemble then on the mountains of Samaria. The Prophet alludes to the situation of the country: for though Samaria was situated on a plain, (22) there were yet mountains around it; and they thought themselves hid there, and were as wine settled on its lees. God says now, “Let the Egyptians and Idumeans meet and view the scene; I will allot them a place, from which they can see how greatly all kinds of iniquity prevail in the kingdom of Israel. They indeed dwell in their plain, and think themselves sufficiently defended by the mountains around; but from these mountains even the very blind will be able to see how abominable and shameful is their condition.”
Let them come and see, he says, the oppressions in the midst of her. The word he uses is מהומת, meumet, tumults; but he means oppressions, committed without any regard to reason or justice, when all things are done with glamour and violence. “Let them see then the oppressions, let them see the distresses.” He speaks of their deeds; he afterwards mentions the persons; but the Prophet means the same thing, though he uses different forms of expression, that is, that the kingdom of Israel was filled with many crimes; for plunder of every kind prevailed there and men kept within no bounds of moderation, but by tumult and clamor pillaged the poor and the miserable. It now follows —
(22) This is a mistake: Samaria was situated on a hill, and not on a plain: but there were hills or mountains surrounding it; so that what is said here equally applies to the place. — Ed.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.]
Amo. 3:9. Publish] upon (the floor of) the palaces, some; others, over them, to call the princes and inhabitants to hear and see the acts of violence, and testify against Israel. Ashdod, one of the Philistian capitals, is mentioned by way of example, as a chief city of the uncircumcised, who were regarded by Israel as godless heathen; and Egypt is mentioned along with it as the nation whose unrighteousness and ungodliness had once been experienced by Israel to satiety. If therefore such heathen as these are called to behold the unrighteous and dissolute conduct to be seen in the palaces, it must have been great indeed [Keil]. Tumults] Heb. denotes a state of confusion and noise in which order and justice are overthrown by open violence.
Amo. 3:10. Regard not] Not merely ignorant, but cherish a state of mind hostile to knowledge. Moral corruption blinded the power of discernment, so that the magnates of Samaria had no regard for right.
Amo. 3:11.] Whatever was boasted of would be removed.
Amo. 3:12.] By an appropriate and pastoral image the prophet declares that if a scanty remnant escape it will only be by miracle, like fragments of sheep left by the lion. Grandees who sit on costly divans and rest in ease will escape with great difficulty (ch. Amo. 6:1-4).
HOMILETICS
NATIONAL CALAMITIES.Amo. 3:9-12
The sins of Israel are to be punished, and heathen nations are summoned to witness. This turn in the address indicates the exceeding sinfulness of the sins, such as to surprise the heathen and put Israel to shame.
I. National guilt. Sin brings shame. From the heights around the injustice of Israel is beheld.
1. Moral sensibility impaired. They know not to do right. God has planted a sense of right in the breast of every one. This should be cultivated and strengthened. Indulgence in sin blunts this moral sensibility, and men at length become unable to do and perceive good. The love of evil blinds the power of discernment, and brings moral corruption (Jer. 4:22). I would have you wise unto that which is good, and simple concerning evil.
2. Public justice perverted. Courts of law were the scenes of injustice, and the rights of the people were neither known nor cared for. The poor were oppressed. God and his law were set at nought, violence and robbery prevailed, and evil customs reigned supreme.
3. Shameless fraud committed. Who store up violence and robbery in their palaces. One sin leads to another. Riches gained by fraud will never be used as means of benevolence and justice. All oppression is cruel; but to defraud the poor to increase unrighteous wealth is aggravation most insulting to God (Psa. 11:5; Psa. 12:5). Men may store up their treasures, and fill their palaces, to crush the poor and cheapen their luxuries. But sin pays its servants very bad wages, says a quaint author; for it gives the very reverse of what it promised. While the sin of oppression promises mountains of gold, it brings them poverty and ruin. Injuries done to the poor are sorely resented by the God of mercy, who is the poor mans friend, and will break in pieces his oppressor. The robbery of the wicked shall destroy them, because they refuse to do judgment.
II. National disorder. Behold the great tumults in the midst thereof. Injustice and cruelty in the upper will ever bring alarm and confusion in the lower classes. A people intent on gain, turning law upside down, will create great tumults. National honour has been stained, and a reign of terror introduced by national disorders. Tumults have darkened the pages in the history of Greece, lost some of the noblest sons of Rome, and been terrible punishments to France. Let England remember that licentiousness and cruelty, fraud and oppression, will create confusion in the people; that wealth unlawfully gained, and unjustly stored; that mammon and pleasure habitually worshipped, will only treasure up wrath against the day of wrath and revelation of the righteous judgment of God.
III. National disgrace. It is a shame to any person to have his guilt and punishment revealed to others. Every nation, says Ryan, is ashamed when its disgrace is proclaimed to other nations, and especially if those nations are remarkable for their hostility to it. Of all nations that have ever existed, the Israelites were most vulnerable in this respect. The position which they were taught to maintain, the exclusiveness of that system which was given to them of God, made them conspicuous objects of attention to other people, and exposed them most completely to the language of reproach and scorn in the day of their humiliation. But God puts men to shame now, to keep them from everlasting shame and contempt.
IV. National invasion. Civil discord would be followed by the ravages of an invading enemy. An adversary would hem them in on all sides, encircle the land and assault their habitations.
1. Power which they abused shall be taken away. He shall bring down thy strength from thee. They would be bereft of all strength and resources on which they depended (Pro. 10:15). When God is angry strength will prove weakness, and wealth end in poverty.
2. Palaces which they stored shall be destroyed. Thy palaces shall be destroyed. Palaces are no defence to fraud and oppression.
3. There would be a general and complete overthrow of the kingdom, with only a remnant of escape. The rulers had been guilty of oppression and robbery; disregarded these evils in others, notwithstanding the tumults and disorders they created; and filled their palaces with the fruits of robbery. But as an appropriate punishment their violence should be broken, and their wealth stolen from them. The spoilers must themselves be spoiled.
To wrong-doers the revolution of time brings retribution [Shakespeare].
HOMILETIC HINTS AND OUTLINES
Amo. 3:9-10. Gods assessors in judgment. The character assigned to the inhabitants of Philistia and Egypt is virtually that of assessors, who not only take cognizance of, but concur in the judgment executed (cf. Amo. 3:13, lit. Hear ye and testify against the house of Jacob). From this we learn that in the execution of his righteous judgments God desires to obtain a verdict in the impartial human conscience. What is here figuratively represented by the neighbouring nations taking their stand on the mountains of Samaria takes place inwardly and silently in the minds of men. It is analogous to what in modern times is termed the verdict of public opinion. No institution is in danger until a sentence has been recorded against it in the tribunal of conscience and right reason. And the like may be said of the general stability and independence of nations. In such a case as the present two important ends are served.
1. The witnesses or jurors give a human attestation to the righteousness of the Divine procedure, and thus justify the ways of God. That they are themselves guilty and sinful makes their verdict all the more emphatic.
2. They thus obtain a truer and deeper acquaintance with God and his ways, and what they have seen in others becomes a warning to themselves [The Preachers Lantern, vol. 4].
Heaven gives the needful but neglected call.
What day, what hour, but knocks at human hearts,
To wake the soul to a sense of future scenes? [Young.]
Amo. 3:10-11. Righteous requital.
1. Requital from God. Thus saith the Lord God. There was no human redress. The oppressor was mighty, but mightier the avenger of the poor. Man would not help, therefore God would. An adversary there shall be even round about the land; lit. an enemy, and around the land [Pusey].
2. Requital by means of their own sons. Mans sins are in Gods providence the means of his punishment. Their spoiling should invite the spoiler, their oppressions should attract the oppressor; and they, with all which they held to be their strength, should go forth into captivity [Pusey].
The cries of orphans and the oppressors rage
Doth reach the stars [Dryden].
3. Requital justified by human testimony. Publish in the palaces of Ashdod. The transgressions of which Israel were guilty were to be manifest to others, and attested by the human conscience. The Lord will be justified in his sayings and in his works, when he executeth judgment on us, and shall be cleared, even by the most unjust judges, when he is judged.
Amo. 3:12. The miserable remnant.
1. A remnant robbed of glory. Bereft of the national glory which once belonged to them, yet just enough to show that they had once been a part of it.
2. A remnant saved. After Gods righteous vengeance had accomplished its end, a remnant only shall be saved (Joe. 2:32). Taken out for the good of others, not their own.
3. A remnant, injured by violence, rescued from danger, like a sheep almost devoured by the lion; taken at the last extremity, a monument of Gods mercy, and a proof of exposure to violence and risk.
As shepherds, ministers of God have to defend the flock against wild beasts and robbers. Carelessness should not permit one to be lost or injured. The Good Shepherd seeks to rescue all. Let none sit in ease and carnal security, lest they be destroyed by the lion going about seeking whom he may devour.
ILLUSTRATIONS TO CHAPTER 3
Amo. 3:9. Samaria. The metropolis of the kingdom of Israel was built on a round hill, near the middle of a large valley, surrounded by mountains on every side, by which it was completely overlooked. From these elevations persons might distinctly see what was done in the city [Elzaz].
Amo. 3:10-11. They might seem to be secure and at ease in Samaria and Damascus, but vain would every such remedy against fear and sorrow prove. From the strong city, from the soft couch, they would be dragged to misery and destruction. In about 40 years after the time of this prophecy we read (2Ki. 17:3) of a siege of Samaria which lasted three years, at the end of which the city was taken; and after the horrors of war, the spoiling of their palaces and their wealth, the remnant was dragged into a distant land, to endure the miseries of captivity and exile [Ryan].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
REASON CALLS FOR REPENTANCE ISRAELS SINS ASTONISH EVENTHE HEATHEN
TEXT: Amo. 3:9-15
9
Publish ye in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold what great tumults are therein, and what oppression in the midst thereof.
10
For they know not to do right, saith Jehovah, who store up violence and robbery in their palaces.
11
Therefore thus saith the Lord Jehovah: An adversary there shall be, even round about the land; and he shall bring down thy strength from thee, and thy palaces shall be plundered.
12
Thus saith Jehovah: As the shepherd rescueth out of the mouth of the lion two legs, or a piece of an ear, so shall the children of Israel be rescued that sit in Samaria in the corner of a couch, and on the silken cushions of a bed.
13
Hear ye, and testify against the house of Jacob, saith the Lord Jehovah, the God of hosts.
14
For in the day that I shall visit the transgressions of Israel upon him, I will also visit the altars of Bethel; and the horns of the altar shall be cut off, and fall to the ground.
15
And I will smite the winter-house with the summer-house; and the houses of ivory shall perish, and the great houses shall have an end, saith Jehovah.
QUERIES
a.
Why publish in the palaces of the heathen the sins of Israel?
b.
Who will the adversary be?
c.
What are winter and summer houses?
PARAPHRASE
The Lord says to the prophets, Go to Ashdod, whom Israel regards as a godless heathen city, and go to Egypt where Israel saw and experienced the ungodliness of that people, and tell them to come and see the overflowing excess of the sins and abominations of Israel. Tell these godless nations to come and be astonished at the godlessness of Israel where justice and righteousness is topsy-turvy. Israel does not even know how to do right. Her people are so eager to sin they pile one sin upon another in their palatial mansions like people storing up treasures. So, says the Lord, I will allow an enemy of Israel to surround her country and this enemy will bring upon Israel humiliating defeat and plundering and looting of Israels treasures. Furthermore, all that will be left of Israel will be a few pieces like what a shepherd is able to gather up after a lion has taken one of his sheep for a meal. This is what will be left of all of Israels luxurious trappings. Now, you heathen people, as you bear witness against Israels profligacy, also listen to the judgment that the Great God of All The Universe is going to bring upon her. When I judge Israel I am going to especially overthrow her religion and show its impotence. I will completely tear down her altars at the very center of her religious worship in Bethel. I am going to make shambles out of all the ivory-inlaid palatial mansionssummer and winter housesall these great houses shall come to an end, says the Lord.
SUMMARY
The heathen are called to testify that the sins of Israel are so great that the judgment God is about to bring will be more than just.
COMMENT
Amo. 3:9-10 PUBLISH YE . . . AT ASHDOD, AND IN . . . EGYPT . . . ASSEMBLE YOURSELVES UPON THE MOUNTAINS OF SAMARIA, AND BEHOLD . . . TUMULTS . . . OPPRESSIONS . . . FOR THEY KNOW NOT TO DO RIGHT . . . K & D point out that these two heathen nations are called to (1) see the acts of violence, and the abominations in the palaces of Samaria; and (2) . . . bear witness against Israel (Amo. 3:13). This, of course, implies that the sins of Israel are even worse than those of these heathen. Israel thought of the Philistines and the Egyptians as the worst of sinners. If such heathen as these are called to look upon the ungodliness of Israel, how great must have been her ungodliness! Everything was upside down. They were calling evil good and good evil (Isa. 5:20). They had perverted every good thing into something evil. Justice and order were overthrown by open violence (shades of 20th century America)! When they refused to have God in their knowledge (Hos. 4:6; Hos. 5:15Amo. 6:3; Amo. 6:6; Amo. 7:1-7; Amo. 7:14-16), God gave them up (Rom. 1:18-32) and they became worse than the heatheninsensible to practically everything that was right! They not only did not know how to do right they did not know they should do right! This is what disregard for the revelation of God leads toidolatry, ignorance, licentiousness!
Amo. 3:11-12 . . . AN ADVERSARY THERE SHALL BE . . . THY PALACES SHALL BE PLUNDERED . . . AS THE SHEPHERD RESCUETH . . . TWO LEGS, OR A PIECE OF AN EAR, SO SHALL THE CHILDREN OF ISRAEL BE . . . Just who this enemy (adversary) will be God does not choose to announce through Amos. From prophets very nearly contemporary with Amos (Hosea, Isaiah), we learn that this enemy shall be Assyria. The enemy will surround their beautiful, luxurious country with all its ivory-inlaid palaces and mansions and tear it to pieces. Israel will be so completely destroyed that about all that will be left is a few pieces, like what is left of a sheep when a lion gets through with it! The rich, luxuriant pleasurable things the rich have gotten themselves by oppressing the poor will be taken away from them by the Assyrians. They will have nothing left.!
Amo. 3:13-15 . . . TESTIFY AGAINST THE HOUSE OF JACOB . . . I WILL ALSO VISIT THE ALTARS OF BETH-EL; AND THE HORNS OF THE ALTAR SHALL BE CUT OFF . . . I WILL SMITE THE WINTER-HOUSE WITH THE SUMMER-HOUSE . . . Now the heathen are called to witness the punishment Jehovah is going to visit upon reprobate Israel. Jacob is a term used (cf. Hos. 10:11) along with Israel, Ephraim and Samaria, to signify the northern kingdom. It may be, however, as K & D say, Jacob is the whole of Israel, of the twelve tribes, as in Amo. 3:1; for Judah was also to learn a lesson from the destruction of Samaria. The smiting off of the horns of the altar signifies the complete destruction of the altar. It may also have this special significance: the four horns on the four corners of the altar of burnt offering (Exo. 27:2), to which the sacrificial blood was applied (Exo. 29:12; Lev. 4:25-34; Lev. 8:15), were symbolic of sure, reliable forgiveness and salvation. To these horns clung the guilty transgressors for safety (1Ki. 1:50 ff; 1Ki. 2:28-38; Exo. 21:14). So, even the symbols of salvation were to be torn off the altars of Bethel, which had neither Gods permission nor promise, no right of existence, no authority to forgive sins, no power to save. Though nominally built in honor of Jehovah, they were tangible evidence of Israels rebellion, an abomination in the eyes of the Lord. The Lord will strike down Bethel, the very heart of Israels religion. He will wipe out this vain, idolatrous religion from the land. Together with the altar at Bethel, He will tear down the luxurious homes of the rich and great built by the blood, sweat and tears of the oppressed poor. They had built themselves winter-houses and summer-houses. Ahabs palace at Jezreel evidently was his summer home (1Ki. 21:1; 2Ki. 9:30 ff). These homes were expensive with walls and furniture inlaid with costly ivory. These wicked and powerful rich (their power was dependent upon their riches) will be stripped of the riches in which they so vainly trusted. They would be powerless, destitute, prisoners! How foolish men are to seek satisfaction, joy, power in the fleeting, temporal, vain things of this temporal existence. We are reminded of Solomon (Ecclesiastes) and the Foolish Farmer in Luke twelve!
QUIZ
1.
What does the calling of the heathen nations point out concerning the extent of Israels sin?
2.
What happens to people when they refuse to have God in their knowledge?
3.
What did Amos mean to say to Israel by the figure of a shepherd rescuing pieces of his sheep?
4.
What did tearing off the horns of the altars of Bethel signify?
5.
Why would the people of Israel especially feel the loss of their luxurious homes?
Fuente: College Press Bible Study Textbook Series
(9) In the palaces.Rather, on the palaces, i.e., on their roofs in such conspicuous places that the population, high and low, would hear the summons.
Mountains of Samaria.In the high ground around the city, from which can be observed all that is passing in the metropolis. Foreign people, even Philistines and Egyptians, are gathered to witness the evils of the doomed realm. The marginal rendering oppressions should be adopted. This is shown by the parallelism.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9, 10. Summons of the surrounding nations. Amo 3:9 connects with Amo 3:2. The prophet, having presented his credentials, continues his message of denunciation and judgment. The iniquities for which judgment is to be executed (Amo 3:2) are so heinous that they startle even the heathen nations. These the prophet summons to testify against Israel. “Even the inhabitants of the great cities of Philistia and Egypt,” says Wellhausen, “who were by no means timid and could endure a great deal, would be amazed on seeing the mad confusion and injustice in Samaria.”
Publish The speaker is Jehovah, or the prophet in his name. No one in particular is addressed; the imperative is equivalent to “Let it be published,” by anyone in a position to do so.
In the palaces Literally, upon or over the palaces. Either from the high palaces, so that everyone may hear, or let the proclamation be spread over the palaces of the nobles. Since the condemnation fell chiefly upon the nobles of Samaria (Amo 3:11-15) it would seem fitting that the sentence should be announced in the presence of their equals.
Ashdod LXX., “Assyria.” Hosea frequently mentions Assyria and Egypt together, Amos never. Ashdod represents Philistia. Why he mentions Philistia and Egypt rather than other neighboring nations is not clear; perhaps because they, as long-time enemies of Israel, would rejoice most over the downfall of the latter.
Mountains of Samaria LXX., “mountain,” that is, the mountain upon which Samaria was built (Amo 4:1; Amo 6:1), and this is considered by many to be the original, but the present Hebrew text gives good sense. Samaria was situated upon a hill, which was surrounded on all sides by higher hills. From these outer elevations the witnesses were to behold the outrages in Samaria.
Samaria Founded as the capital of the northern kingdom by Omri (1Ki 16:24), it remained the capital until the end of the kingdom in 722-721. It continued to exist even after that catastrophe, and Herod the Great, who practically rebuilt the city, called it Sebaste. Its site is identified with the modern es-Sebustieh, a village and ruin on a hill about six miles northwest of Shechem, in the center of Palestine.
Great tumults Confusions and disorders resulting from the violence of the ruling classes.
Oppressed Better, R.V., “oppressions” (Job 35:9); great is to be supplied (compare Amo 2:6-7). 9b may be rendered more forcibly, “And, behold! confusions manifold in the midst of her! oppressions to her very core!”
They know not to do right Literally, straight. Their sinful conduct has continued so long that their consciences have become seared and all sense of right has been lost; wrongdoing has become their second nature.
Violence and robbery That which is secured through violence and robbery.
In their palaces From now on it becomes clear whom Amos addresses, the nobles who are robbing their weaker fellow citizens.
Fuente: Whedon’s Commentary on the Old and New Testaments
Amos Puts Israel On Trial Before YHWH In The Presence Of Witnesses ( Amo 3:9-15 ).
Amos begins by calling his witnesses together in Amo 3:9-10, giving his grounds for doing so, and then declaring YHWH’s own verdict on Israel in Amo 3:11-12 which describe the consequences that are to come on Israel as a result of their behaviour. This is then confirmed in Amo 3:13-15 which also make clear more grounds for Israel’s punishment. Note how they connect back to Amo 2:6.
Amo 3:9-10
Amos Calls On Foreign Peoples To Witness What Is To Happen To Israel, And Why ( Amo 3:9-10 ).
Amos calls on the influential and the wealthy (those who live in palaces) in places like Egypt and Ashdod to assemble on the mountains of Samaria to witness for themselves what is happening in Israel, and what violence and oppression is taking place in Samaria. And it is because the people who live in palaces in Samaria are not ‘doing right’ (walking in accordance with His requirements), as is evidenced by their violence and the way in which they rob the poor.
Amo 3:9
“Publish you in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, ‘Assemble yourselves on the mountains of Samaria, and behold what great tumults are in it, and what oppressions amongst it.”
The call goes out to the palaces in Ashdod, an important Philistine city state, and to the palaces in the land of Egypt, for the wealthy and influential to gather as witnesses on the mountains of Samaria. YHWH is both seeking vindication for what He is about to do, and giving them their own warning as well. And they are being called on to consider the social conditions prevailing in prosperous Samaria, so as to justify YHWH’s action. It is a city of inexcusable violence, as the wealthy obtain what they want by force, and a city of oppressions, as the poor and helpless are swindled out of their possessions.
Ashdod has already been mentioned in Amo 1:8 and was presumably selected because it was the largest and most important of the city states in Philistia. (Note how Gaza had represented the whole of Philistia in Amo 1:6 and Damascus the whole of Aram in Amo 1:3. Thus the naming of a city as indicating also its wider area is typical of Amos). Its mention emphasises that the witnesses are not themselves unblemished, for Ashdod has already been condemned (Amo 1:8). And yet even they will be appalled at the behaviour in Samaria. Egypt was called on because it was seen as of especial political importance, and as an external witness. It was not directly involved in the sins of Israel, Judah and the surrounding nations as described in chapters 1-2. It was also possibly called on as the place from which Israel had emerged (Amo 3:1).
While LXX alters ‘Ashdod’ here to ‘Assyria’, presumably seeing it as a better parallel with Egypt, that is clearly wrong for two reasons. Firstly because it is Assyria who are to be the instruments of YHWH’s judgments, and Amos always avoids mentioning them, leaving the threat that they pose to the imagination, and secondly because Amos was looking around for witnesses near at hand, who had a political interest in the area. We might not see Ashdod as important from our distant perspective, but to Amos it was mighty Ashdod, representing the whole of Philistia. And along with Egypt it was conveniently situated to be called in as a witness in Samaria. Egypt had always been involved in Canaanite affairs, and in this case it was an independent witness (it has not previously been mentioned), and was important as the source from which Israel had come (Amo 3:1).
(If we argue that Amos did not know who YHWH’s instrument of punishment would be because Assyria was not yet looming on the horizon as an important factor, we must then further conclude that in his eye they were not important enough to mention here. We cannot have it both ways).
The plural ‘mountains of Samaria’ emphasises that all Samaria is involved. What is described is going on everywhere.
Amo 3:10
“For they know not to do right, says YHWH, who store up violence and robbery in their palaces.”
What the two witnesses were to witness to was the failure of Israel to do what was ‘right’, in other words, what was in accordance with the Law of YHWH, something especially demonstrated by the influential and wealthy inhabitants in their use of violence and dishonest techniques in order to get what they wanted (as outlined in Amo 2:6-8). They could afford to employ bully boys, and had the influence to manipulate justice, thereby robbing the poor of their rights.
Amo 3:11-12
YHWH’s Verdict On Israel ( Amo 3:11-12 ).
YHWH’s verdict on Israel is that an adversary will appear who will bring down Israel’s strength and plunder her palaces, and he then vividly portrays the consequences for Israel in that all that will be left of the wealthy and influential in Israel are ‘two legs and a piece of ear’.
Amo 3:11
“Therefore thus says the Lord YHWH. An adversary, even round about the land, and he will bring down your strength from you, and your palaces will be plundered.’
The consequence of Israel’s sin, and of YHWH’s intervention in her affairs, will be that they will have an adversary round about. The thought is of an invader who will occupy the land and surround Samaria. But the stress is on what that adversary will do. He will bring down their strength from them and will plunder their palaces (thus Samaria will fall). For ‘bring down their strength compare Lev 26:19, ‘I will break down the strength of your pride’. It may signify the smashing of their military strength, or the taking away of those things that they saw as making them ‘strong’. The plundering of their palaces is a case of them reaping what they have sowed, for they have plundered the poor.
Amo 3:12
“Thus says YHWH. As the shepherd rescues out of the mouth of the lion two legs, or a piece of an ear, so will the children of Israel be rescued who sit in Samaria in the corner of a couch, and on the silken cushions of a bed.”
Amos then vividly portrays the hugeness of the disaster that will come on them in terms of what will be left of them once the Lion had finished with them. It was important for a shepherd to rescue parts of a sheep stolen by a lion so that he could prove what had happened to it, and that he himself had not stolen it. By producing parts of the animal he proved his innocence for the loss, even if it was only two legs or a piece of ear (Exo 22:10-13). In the same way all that would be left of those who lived in luxury in Israel once YHWH had finished with them would be similar fragments, which would be evidence of what had happened to Israel.
It is possible that we should translate ‘with a corner of a couch and the leg of a bed’ (the meaning of the word for ‘leg’ or ‘silken cushions’ is uncertain). This would be a good parallel to the two legs and the piece of an ear of the dead sheep, demonstrating all that would be left of the Israelites.
Amo 3:13-15
The Witnesses Are Called On To Testify Against The House Of Jacob On The Basis Of What YHWH Will Do To The Instruments of Israel’s Sins ( Amo 3:13-15 ).
Reference is probably being made here to the witnesses assembled in Amo 3:9. As a result of what they have seen they are to testify against Israel. What they will have seen is then described. It will be punishment for Israel’s transgressions (compare Amo 2:6), the cutting off of the horns of the false altars (thus rendering them useless), and the smiting of the luxury accommodation of the wealthy.
Amo 3:13
“Hear you, and testify against the house of Jacob, says the Lord YHWH, the God of hosts.”
The call here must surely be to the witnesses assembled in Amo 3:9. They are to listen to what YHWH has said and testify against ‘the house of Jacob’, which is of course another name for Israel (Jacob was also called Israel), and they are to do it at the command of YHWH, the sovereign Lord and God of Hosts (in this context the God of ALL hosts, even the hosts of Assyria) on the basis of what they see as taking place.
The description of Israel as ‘the house of Jacob’ linked them back to the promises given to the patriarchs which required that those benefiting by those promises must be righteous and just. Because of YHWH’s special ‘knowing’ of Abraham, and through him his seed (Amo 3:2; see Gen 18:19), YHWH expected that Abraham (and his seed) would command his children and his household, and their descendants, to keep the way of YHWH, and to do justice and righteousness, so that by that means they might be a blessing to all the families of the earth. Thus that was what was expected of ‘the house of Jacob’ (Gen 28:14), and it was what they had deliberately failed to achieve by their disobedience to the covenant.
The use of the name Jacob is interesting in Amos as it is used to emphasise what is worst in Israel, and how puny they are, and is spread throughout the book in a chiastic pattern which surely cannot be accidental. This emphasises the unity of the book. Thus we have:
a ‘The house of Jacob’ who are to be testified against (Amo 3:13).
b ‘The excellency (pride, manifested wealth) of Jacob’ which is hated by YHWH (Amo 6:8).
c ‘How shall Jacob stand?’ because he is so puny (Amo 7:2).
c ‘How shall Jacob stand?’ because he is so puny (Amo 7:5).
b ‘The excellency (pride, manifested wealth) of Jacob’ whose works will never be forgotten (Amo 8:7).
a ‘The house of Jacob’ who will nevertheless not be fully destroyed (Amo 9:8).
It will be noted how carefully the phrases are balanced as the argument goes forward.
Amo 3:14
“For in the day that I shall visit the transgressions of Israel on him, I will also visit the altars of Bethel, and the horns of the altar will be cut off, and fall to the ground.”
For what these witnesses see will be YHWH’s due punishment on Israel for its transgressions (as outlined in Amo 2:6 onwards). Included under the heading of these transgressions are the false altars of Bethel, where false syncretistic worship (Yahwism intermingled with Baalism) was being carried out. The very fact that there were plural altars increases the condemnation. Other gods apart from YHWH were being worshipped. And these altars would be rendered ineffective by having their horns (their sources of power, as the horns of a wild-ox were its source of power) cut off, so that the horns fell to the ground. Their power would be humbled before YHWH, and only a stump of the altar would be left (compare what happened to Dagon in 1Sa 5:1-5). A number of altars having these ‘horns’ or projections have been discovered in Palestine.
The horns of the altar were also the place where people could find a place of refuge so that they would be safe until they had had fair judgment (1Ki 1:51). But this power would be removed from these altars because they represented false gods.
Amo 3:15
And I will smite the winter-house with the summer-house; and the houses of ivory will perish, and the great houses will have an end, says YHWH.”
And along with the destruction of the false altars, would go the destruction of all Samaria’s luxury accommodation, including both winter houses and summer houses (the height of luxury), houses with panels inlaid with ivory and containing ivory inlaid furniture (compare 1Ki 22:39), and all the other grand houses. All would ‘have an end, and that as a result of the word of YHWH.
Excavations in Samaria have laid bare many examples of such ‘ivory inlaid’ houses.
Fuente: Commentary Series on the Bible by Peter Pett
The Lord Declaring his Purpose
v. 9. Publish in the palaces of Ashdod, v. 10. For they know not to do right, saith the Lord, v. 11. Therefore, thus saith the Lord God, An adversary there shall be even round about the land, v. 12. Thus saith the Lord, As the shepherd taketh out of the mouth of the lion two legs or a piece of an ear, v. 13. Hear ye and testify in the house of Jacob, v. 14. that in the day that I shall visit the transgressions of Israel upon him, v. 15. And I will smite their winter-house with the summer-house,
Fuente: The Popular Commentary on the Bible by Kretzmann
Amo 3:9. Publish, &c. God calls upon the heathen to be witness of his judgments upon his own people, that they may take warning thereby: particularly he gives notice to the Philistines and Egyptians, the inveterate enemies of the Jews, that they may assemble themselves, and behold the ravages and oppressions which their insulting adversaries will bring upon the kingdom of Israel, whose capital was Samaria. See Lowth, and Calmet.
Fuente: Commentary on the Holy Bible by Thomas Coke
There is somewhat very striking in the Lord’s appeal to the nations of the earth for the justification of his conduct concerning his people. It not only is intended to this purpose, for perhaps this is the smallest reason why the Lord publisheth his proceedings; but it is a yet stronger appeal than before to the Lord’s degenerate people. We have a striking example, Isa 5:3-4 . But in the midst of all the judgments that are to fall upon the people, the covenant relationship is still preserved, see Isa 5:13-17 .
REFLECTIONS
READER! while you and I pause over a subject of so truly humbling a nature as this Chapter affords, in the contemplation of the Church’s backsliding and rebellion against God; and while from a conscious sense of the part we all bear in the great aggregate of human transgression, we take to ourselves, as we justly ought to do, shame and confusion of face; let us learn to form a proper distinction between the fatherly corrections of the Lord over his children, and the tremendous judgments manifested to his enemies. What the Lord himself hath here said, is enough to lead our hearts to form a right estimate of all his corrections. You only have I known of all the families of the earth, therefore I will punish you for all your iniquities. The very scripture, in the moment of threatened correction, carries with it in its bosom a full testimony that that correction is not to destroy but to reform. Hence Reader! let us learn, that the Lord’s design is to bring the heart home, not to harden, but to soften; to purge from sin, not to leave the soul in sin; to bring to Jesus, not to lead from Jesus. A gracious and a blessed end is in every dispensation. And most blessed it is when the poor sinner, led by grace, is brought back with the awakened cry of the soul; Lord! take away all iniquity, and receive us graciously, so will we render the calves of our lips. Blessed Jesus! how unceasing our need of thee; and how precious thy salvation! Oh! for grace, to have our souls kept from sin, and our souls washed from sin, in thy blood!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Amo 3:9 Publish in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof.
Ver. 9. Publish in the palaces at Ashdod, &c. ] That is, in the courts of the Philistine princes, and of the Egyptian kings, who are here attested and invited, to judge between God and his vineyard, to pass an impartial sentence, and to say whether Israel’s sins deserved not all the judgments that God by his prophets had denounced, yea, and greater too. Holy Ezra acknowledgeth as much, Ezr 9:13 . But because that many were ready to say, as those in Jeremiah, “Because I am innocent, surely his anger shall turn from me. Behold, I will plead with thee (saith the Lord), because thou sayest, I have not sinned,” Jer 2:35 . Yea, thy sworn enemies shall give true evidence against thee, and judge of the justice of my proceedings with thee, that I may be justified, and every mouth stopped.
Assemble yourselves upon the mountains of Samaria
“ pudet haec opprobria nobis,
Et dici potuisse, et non potuisse refelli. ”
Why should it be told in Gath, or published in the palaces of Ashdod? 2Sa 1:20
And behold the great tumults
And the oppressed in the midst thereof
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Amo 3:9-10
9Proclaim on the citadels in Ashdod and on the citadels in the land of Egypt and say, Assemble yourselves on the mountains of Samaria and see the great tumults within her and the oppressions in her midst. 10But they do not know how to do what is right, declares the LORD, these who hoard up violence and devastation in their citadels.
Amo 3:9 There is a series of IMPERATIVES in this verse.
1. proclaim (BDB 1033, KB 1570), Hiphil IMPERATIVE
2. say (BDB 55, KB 65), Qal IMPERATIVE
3. assemble (BDB 62, KB 74), Niphal IMPERATIVE
4. see (BDB 906, KB 1157), Qal IMPERATIVE
Pagan nations (Philistia, Egypt) are called on to witness and judge Israel’s (i.e., Samaria, its capital) sins! These sins are obvious to God and mankind.
Ashdod Ashdod is the word found in the Masoretic Text, the Aramaic Targums and the Latin Vulgate (cf. NASB, NRSV, REB, NIV). It was one of the five city-states of the Philistines. It reflects the whole nation of Philistia. The Septuagint, RSV, and NJB have Assyria because they think it serves a better historical parallel to Egypt (e.g., Hos 7:11), which is also mentioned in Amo 3:9.
Ashdod and Egypt are mentioned as two witnesses called by God to witness Samaria’s sin and then to confirm His testimony against His own people (cf. Deu 19:15). We see this clearly in Amo 3:13, which is a covenant lawsuit.
the mountains of Samaria The singular phrase is used in Amo 4:6; Amo 6:1. This is the location of the capital of the Northern Ten Tribes since the reign of Omri. It is possible that this refers metaphorically to the political life of the nation, while Bethel, Amo 3:14, refers to the spiritual life.
It is also possible that the Philistines and Egyptians are being invited to gather on the mountains of Israel and watch Israel’s punishment for her sins. She has plundered and hoarded, now she will be plundered in the same manner (cf. Amo 2:6-8; Amo 3:10 b).
great tumults This term (BDB 223) is used in Deu 7:23 for the confusion that YHWH will cause His people’s enemies (e.g., Exo 23:27). However, in the cursing and blessing section (Deuteronomy 27-29) this term is one of the curses YHWH will send on His disobedient people (cf. Deu 28:20).
Amo 3:10 But they do not know how to do what is right The term right is literally straight. This is a metaphorical play on the Hebrew word for a measuring reed. This was a Mesopotamian construction tool which was used to measure walls or fences. It became a metaphor for God’s character. Therefore, all the words for sin are a deviation from the standard. See Special Topic: RIGHTEOUSNESS . The tragedy of this text is that the Covenant People do not know (i.e., intimate knowledge, cf. Gen 4:1; i.e., no personal relationship) God’s Covenant responsibilities (cf. Hos 4:6)!
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
palaces. See note on Amo 1:4.
the oppressed = oppressive acts. Hebrew. ‘ashukim = oppressed by violent and forcible exactions. Occurs only here; Job 35:9; and Ecc 4:1. Reference to Pentateuch Lev 19:13. Deu 24:14).
Fuente: Companion Bible Notes, Appendices and Graphics
Amo 3:9-15
REASON CALLS FOR REPENTANCE-
ISRAELS SINS ASTONISH EVEN THE HEATHEN
TEXT: Amo 3:9-15
The heathen are called to testify that the sins of Israel are so great that the judgment God is about to bring will be more than just.
Amo 3:9-10 PUBLISH YE . . . AT ASHDOD, AND IN . . . EGYPT . . . ASSEMBLE YOURSELVES UPON THE MOUNTAINS OF SAMARIA, AND BEHOLD . . . TUMULTS . . . OPPRESSIONS . . . FOR THEY KNOW NOT TO DO RIGHT . . . K & D point out that these two heathen nations are called to (1) see the acts of violence, and the abominations in the palaces of Samaria; and (2) . . . bear witness against Israel (Amo 3:13). This, of course, implies that the sins of Israel are even worse than those of these heathen. Israel thought of the Philistines and the Egyptians as the worst of sinners. If such heathen as these are called to look upon the ungodliness of Israel, how great must have been her ungodliness! Everything was upside down. They were calling evil good and good evil (Isa 5:20). They had perverted every good thing into something evil. Justice and order were overthrown by open violence (shades of 20th century America)! When they refused to have God in their knowledge (Hos 4:6; Hos 5:15-Amo 6:3; Amo 6:6; Amo 7:1-7; Amo 7:14-16), God gave them up (Rom 1:18-32) and they became worse than the heathen-insensible to practically everything that was right! They not only did not know how to do right they did not know they should do right! This is what disregard for the revelation of God leads to-idolatry, ignorance, licentiousness!
Zerr: Amo 3:9. This and the next two verses are a prediction of the Assyrian siege. Ashdod was a city of the Philistines and Egypt was another of the heathen countries. In a figuralive manner these foreign people were Invited to come and witness what was going to happen to Samaria, the capital of the 10-tribe kingdom of the .Jews. The tumults and oppression would be the natural result of a siege. Amo 3:10. They refers to t.he people of the kingdom of Samaria. Know not to do right is said in the same sense as Isa 1:3; they knew’ not because they did not consider what the Lord had told them in his word. Instead of dealing justly with their brethren, they increased their own store of wealth by means of violence and robbery.
Amo 3:11-12 . . . AN ADVERSARY THERE SHALL BE . . . THY PALACES SHALL BE PLUNDERED . . . AS THE SHEPHERD RESCUETH . . . TWO LEGS, OR A PIECE OF AN EAR, SO SHALL THE CHILDREN OF ISRAEL BE . . . Just who this enemy (adversary) will be God does not choose to announce through Amos. From prophets very nearly contemporary with Amos (Hosea, Isaiah), we learn that this enemy shall be Assyria. The enemy will surround their beautiful, luxurious country with all its ivory-inlaid palaces and mansions and tear it to pieces. Israel will be so completely destroyed that about all that will be left is a few pieces, like what is left of a sheep when a lion gets through with it! The rich, luxuriant pleasurable things the rich have gotten themselves by oppressing the poor will be taken away from them by the Assyrians. They will have nothing left.!
Zerr: Amo 3:11; Amo 3:4 An adversary even round about the land is a direct prediction of the Assyrian siege, and the fulfiIment is recorded in 2Ki 17:5. Spoiled is from bazaz, which Strong defines, “A primitive root; to plunder. While the Assyrians were conducting the siege of Samaria, they entered the houses of the city and took possession of their valuables. Amo 3:12. From this verse through the close of the chapter the passage is a prediction of the Assyrian captivity of Israel. If the shepherd could rescue only the legs and piece of an ear of his sheep from the mouth of the lion, it would be because the sheep was almost wholly devoured. The figure is used to indicate the “close call that Israel was to make to being entirely destroyed. But the great Shepherd would not let his dock (the 10-tribe kingdom) be entirely ruined, and so He will take out a part of it even though at the time the members of the flock will be lounging on beds and couches. Damascus is from demesiieq, which Strong defines, “Damask (as a fabric of Damascus). The idea is that the people of Israel (especially the leaders in the capital city of Samaria) will be taking it easy, lolling their time away on beds and couches adorned with the luxurious fabrics of Damascus.
Amo 3:13-15 . . . TESTIFY AGAINST THE HOUSE OF JACOB . . . I WILL ALSO VISIT THE ALTARS OF BETH-EL; AND THE HORNS OF THE ALTAR SHALL BE CUT OFF . . . I WILL SMITE THE WINTER-HOUSE WITH THE SUMMER-HOUSE . . . Now the heathen are called to witness the punishment Jehovah is going to visit upon reprobate Israel. Jacob is a term used (cf. Hos 10:11) along with Israel, Ephraim and Samaria, to signify the northern kingdom. It may be, however, as K & D say, Jacob is the whole of Israel, of the twelve tribes, as in Amo 3:1; for Judah was also to learn a lesson from the destruction of Samaria. The smiting off of the horns of the altar signifies the complete destruction of the altar. It may also have this special significance: the four horns on the four corners of the altar of burnt offering (Exo 27:2), to which the sacrificial blood was applied (Exo 29:12; Lev 4:25-34; Lev 8:15), were symbolic of sure, reliable forgiveness and salvation. To these horns clung the guilty transgressors for safety (1Ki 1:50 ff; 1Ki 2:28-38; Exo 21:14). So, even the symbols of salvation were to be torn off the altars of Bethel, which had neither Gods permission nor promise, no right of existence, no authority to forgive sins, no power to save. Though nominally built in honor of Jehovah, they were tangible evidence of Israels rebellion, an abomination in the eyes of the Lord. The Lord will strike down Bethel, the very heart of Israels religion. He will wipe out this vain, idolatrous religion from the land. Together with the altar at Bethel, He will tear down the luxurious homes of the rich and great built by the blood, sweat and tears of the oppressed poor. They had built themselves winter-houses and summer-houses. Ahabs palace at Jezreel evidently was his summer home (1Ki 21:1; 2Ki 9:30 ff). These homes were expensive with walls and furniture inlaid with costly ivory. These wicked and powerful rich (their power was dependent upon their riches) will be stripped of the riches in which they so vainly trusted. They would be powerless, destitute, prisoners! How foolish men are to seek satisfaction, joy, power in the fleeting, temporal, vain things of this temporal existence. We are reminded of Solomon (Ecclesiastes) and the Foolish Farmer in Luke twelve!
Zerr: Amo 3:13. The Lord bids the prophet call upon the house of Jacob (from whom came the name Israel) to hear what the God of hosts has to say. Amo 3:14. Visit the transgressions means to bring judgment upon them for their transgressions, Those sins consisted in their sacrifices to idol gods, and Bethel is named because one of the idol calves was erected there (1Ki 12:29). Horns of the altar shall he cut off is a prediction of the destruction of idolatrous worship, which was to be accomplished by the captivity. Amo 3:15. Winter house and, summer house. The luxury-loving leaders had the two separate houses erected in sucli a manner and in such places as to give them comfort at the various seasons. Houses of ivory were a part of the extravagancies indulged in by the pleasure-mad princes of Israel. Smiths Bible Dictionary says the following about this subject: “The ivory house of Ahab. 1Ki 22:39, was probably a palace, the walls of which were panelled with ivory, like the paiace of Menelaus, described by Homer’s Odyssy 4, 73. Beds inlaid or veneered with ivory were in use by (he Hebrews.
Questions
1. What does the calling of the heathen nations point out concerning the extent of Israels sin?
2. What happens to people when they refuse to have God in their knowledge?
3. What did Amos mean to say to Israel by the figure of a shepherd rescuing pieces of his sheep?
4. What did tearing off the horns of the altars of Bethel signify?
5. Why would the people of Israel especially feel the loss of their luxurious homes?
Fuente: Old and New Testaments Restoration Commentary
Publish: 2Sa 1:20, Jer 2:10, Jer 2:11, Jer 31:7-9, Jer 46:14, Jer 50:2
Ashdod: Amo 1:8, 1Sa 5:1
the mountains: Amo 4:1, Amo 6:1, Jer 31:5, Eze 36:8, Eze 37:22
and behold: Deu 29:24-28, Jer 22:8, Jer 22:9
oppressed: or, oppressions, Amo 4:1, Amo 8:6
Reciprocal: Neh 4:7 – Ashdodites Isa 17:3 – fortress Eze 28:16 – filled Hos 12:7 – he loveth Hos 13:16 – Samaria Zep 3:1 – to the
Fuente: The Treasury of Scripture Knowledge
9
Amo 3:9. This and the next two verses are a prediction of the Assyrian siege. Ashdod was a city of the Philistines and Egypt was another of the heathen countries. In a figuralive manner these foreign people were Invited to come and witness what was going to happen to Samaria, the capital of the 10-tribe kingdom of the .Jews. The tumults and oppression would be the natural result of a siege.
Fuente: Combined Bible Commentary
Amo 3:9-11. Publish in the palaces at Ashdod, &c. God here orders the prophet to invite the Philistines and Egyptians, the inveterate enemies of Gods Israel, to come and behold what great wickedness was among them, and what cause he had to execute what he had threatened, and to mark the calamities coming upon them, as the punishment of that wickedness, that these heathen might hereby take warning. Say, Assemble yourselves upon the mountains of Samaria That is, in the kingdom of the ten tribes, whose capital city was Samaria, built upon a hill of the same name. Or, the mountains of Samaria may be equivalent to the mountains of Israel, mentioned Eze 36:8; Eze 37:22; Samaria being often taken for the whole kingdom of Israel. Behold the great tumults in the midst thereof The seditious councils and rebellious conspiracies among them. And the oppressed in the midst thereof The multitude of oppressed ones throughout the whole kingdom; for the usurpers took it to be their interest to crush all they feared or suspected. For they know not to do right That is, they will not know nor learn to do their duty. Who store up violence, &c. Who store up in their houses riches gotten by violence and injustice. Therefore, An adversary shall be even round about the land Shalmaneser the king of Assyria shall invade the land on every side, shall dismantle its fortresses, and plunder its wealthy palaces.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Amo 3:9-15. Guilt and Doom of Samaria.The prophet proceeds to apply the lesson. The peoples are summoned to proclaim the fate that has befallen (Amo 3:9*) the castles of Ashdod and those in the land of Egypt, and then to assemble and witness the sins of Samaria. From the mountains of Samaria, the city presents a spectacle of great turmoil and deep-rooted oppression. And the reason is (Amo 3:10) that the ruling classes have no proper sense of what is right or straightforward. Wrong thought brings wrong doing, and wrong doing inevitably brings punishment. Therefore an adversary will succeed in encompassing the land and will be the means of bringing low the proud and rich potentates. Amos knew by experience that when the lion attacks the sheep, often all that can be saved is two legs or the piece of an ear (Gen 31:39*, Exo 22:13). In like manner the Israelites who dwell in Samaria and pride themselves on their possessions will escape with nothing more than the corner of a couch or the Damascus-cloth of a divan (see below). If Amo 3:13 is genuine the prophet introduces a reference to Judah; but the verse is perhaps secondary. When the day of reckoning comes (Amo 3:14) the punishment will extend to the altars or altar (so Guthe) of Bethel, because Bethel was the centre of Israels false worship. False worship and selfish luxury are bosom friends. They must die together. An end will be put to the superfluous houses of the rich.
Amo 3:9. Translate with Ehrlich, Proclaim concerning (the fate of) the castles in Ashdod and concerning (the fate of) the castles in the land of Egypt. If the usual interpretation (RV) is adopted, Assyria (so LXX) should probably be read for Ashdod; this gives a better parallel.
Amo 3:11. Translate, an enemy shall come round about the land, reading sar yesbhbh or s. sbhbh).
Amo 3:12 b. The word translated sit may equally well mean dwell. The word translated silken cushions is demeshek. This is probably a mistake for dmesek. The Arabic dimaks probably has nothing to do with Damascus, but that is no reason why the word here should not denote some kind of covering material manufactured in Damascus. Translate with Ehrlich, So shall the children of Israel who dwell in Samaria escape with the corner of a couch or with the Damascus-cloth of a divan.
Amo 3:13. The people addressed are apparently the same as in Amo 3:9.
Amo 3:15 b. 1Ki 22:39 implies that a house of ivory was something very exceptional. Ehrlich is perhaps right, therefore, in reading houses of (in) Bashan (hab-bshn for hash-shn).great: rather many (mg.).
Fuente: Peake’s Commentary on the Bible
3:9 Publish in the palaces at {k} Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof.
(k) He calls the strangers, such as the Philistines and Egyptians, to be witness of God’s judgments against the Israelites for their cruelty and oppression.
Fuente: Geneva Bible Notes
Israel’s unparalleled oppression from God 3:9-10
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Amos called for announcements to be made to the large buildings (i.e., to the people living in them) of Ashdod in Philistia and to those in Egypt. The Mosaic Law required two witnesses in cases involving the death penalty (Deu 17:6). Here those witnesses were Ashdod and Egypt. Amos may have chosen these nations because they had previously oppressed the Israelites. People who lived in citadels were the wealthy and the leaders of those areas. A "citadel" (Heb. ’armon) was almost any fortified building higher than an ordinary house (cf. Psa 48:3; Isa 34:13; Jer 9:21). These structures became part of a city’s defense system because they were high and easier to defend than ordinary houses. Usually important people lived in these larger buildings, and they were often part of the palaces of kings (cf. 1Ki 16:18; 2Ki 15:25). Here, because of the military terminology in the passage, their function as fortresses is particularly in view. These witnesses should come and stand on the mountains surrounding Samaria, the capital of the Northern Kingdom. There they would see great tumults, not the peace and order that should have prevailed, and oppressions within Samaria. The Israelites were assaulting and robbing one another; the rich were taking advantage of the poor.