8<\/strong>. what seest thou?<\/em> ] The question is addressed to Amos for the purpose of attaching the explanation of the symbol to the answer, which he is naturally expected to give correctly (exactly Son 8:2<\/span>; Jer 1:11<\/span>; Jer 1:13<\/span>; Jer 24:3<\/span>).<\/p>\n I<\/em><\/strong> am setting <\/strong> a<\/em><\/strong> plummet,<\/strong> &c.] The plummet being a test of what is perpendicular, it is a standard by which either to build up, or to pull down: Jehovah is already, He says, setting<\/em> (the verb in the Hebrew is a participle) a plummet in the<\/em> very midst of His people<\/em> (i.e. applying to it a crucial moral test); and whatever does not conform to its standard will be destroyed: the condition of the nation is such that He will not again pass over<\/em> its offences, as He has done before. For the figure, comp. Isa 28:17<\/span>, “And I will make judgement the measuring-line, and righteousness the weight (plummet); and the hail shall sweep away the refuge of lies,” &c.; Isa 34:11<\/span>, “He shall stretch out upon it [Edom] the measuring-line of wasteness, and the stones (plummet) of emptiness”; 2Ki 21:13<\/span>, “And I will stretch over Jerusalem the measuring-line of Samaria, and the weight (plummet) of the house of Ahab,” i.e. they will be devoted to destruction.<\/p>\n pass by them<\/em> ] pardon it<\/strong> (the people): lit. pass over<\/em> (viz. its transgressions, see Mic 7:18<\/span>, Pro 19:11<\/span>) for it:<\/em> Son 8:2<\/span>. This time no opportunity is given to Amos to intercede: before he can say anything, the final doom, I will not again any more pardon it<\/em>, is pronounced irrevocably.<\/p>\n Amos, what seest thou? – <\/B>o<\/SUP>: He calls the prophet by name, as a familiar friend, known and approved by Him, as He said to Moses, I know thee by name Exo 33:12<\/span>, Exo 33:17<\/span>. For the Lord knoweth them that are His. What seest thou? 2Ti 2:19<\/span>. God had twice heard the prophet. Two judgments upon His people He had mitigated, not upon their repentance, but on the single intercession of the prophet. After that, He willed to be no more entreated. And so He exhibits to Amos a symbol, whose meaning He does not explain until He had pronounced their doom. The plumbline was used in pulling down, as well as in building up. Whence Jeremiah says, The Lord hath purposed to destroy the wall of the daughter of Zion; He hath stretched out a line; He hath not withdrawn His hand from destroying; therefore He made the rampart and wall to lament Lam 2:8<\/span> : and Isaiah; He shall stretch out upon it the line of wasteness (as in Gen 1:2<\/span>) and the stone of emptiness Isa 34:11<\/span> (as in Gen 1:2<\/span>): and God said of Judah, I will stretch over Jerusalem the line of Samaria and the plummet of the house of Ahab 2Ki 21:13<\/span>.<\/P> Accordingly God explains the vision, Behold I will set, that is, shortly, (literally, am setting) a plumbline in the midst of My people Israel. The wall, then, is not the emblem of Samaria or of any one city. It is the strength and defense of the whole people, whatever held it together, and held out the enemy. As in the vision to Belshazzar, the word Tekel, He weighed, was explained, Thou art weighed in the balances and art found wanting Dan 5:27<\/span>, so God here applies the plumbline, at once to convict and to destroy upon conviction. In this Judgment, as at the Last Day, God would not condemn, without having first made clear the justice of His condemnation. He sets it in the midst of His people, showing that He would make trial of all, one by one, and condemn in proportion to the guilt of each. But the day of grace being past, the sentence was to be final. I will not pass by them, literally, I will not pass over (that is, their transgressions) to them (as in Amo 8:2<\/span>) anymore, that is, I will no more forgive them.<\/P> <\/p>\n Verse 8<\/span>. I will set a plumbline<\/B><\/I>] I will visit them by justice<\/I> without any mixture of mercy<\/I>.<\/P> <\/p>\n The Lord, <\/B>who did before show Amos the emblem in landscape or vision. <\/P> What seest thou?<\/B> 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. <\/P> A plumbline; <\/B>or perpendicular, to which masons first build and frame walls of houses, and by which they do at any time measure them, whether they stand upright, or any way belly out and decline. <\/P> I will set a plumbline in the midst of my people Israel; <\/B>I will exactly measure my people Israel, the whole fabric of the ten kingdoms. I will take a particular view of all, and how far it is right, or how far it is out of order. <\/P> I will not again pass by them any more; <\/B>I will no more forbear, but I will pull down all that is faulty, though I pull up the very foundations; and this is confirmed in what followeth. <\/P> <\/p>\n 8. plumb-line in . . . midst of . .. Israel<\/B>No longer are the symbols, as in the former two,stated generally; this one is expressly applied to Israel. God’slong-suffering is worn out by Israel’s perversity: so Amos ceases tointercede (compare Ge 18:33<\/span>).The plummet line was used not only in building, but in destroyinghouses (2Ki 21:13<\/span>; Isa 28:17<\/span>;Isa 34:11<\/span>; Lam 2:8<\/span>).It denotes that God’s judgments are measured out by the most exactrules of justice. Here it is placed “in the midst” ofIsrael, that is, the judgment is not to be confined to an outer partof Israel, as by Tiglath-pileser; it is to reach the very center.This was fulfilled when Shalmaneser, after a three years’ siege ofSamaria, took it and carried away Israel captive finally to Assyria(2Ki 17:3<\/span>; 2Ki 17:5<\/span>;2Ki 17:6<\/span>; 2Ki 17:23<\/span>).<\/P> not . . . pass by . . . anymore<\/B>not forgive them any more (Amo 8:2<\/span>;Pro 19:11<\/span>; Mic 7:18<\/span>).<\/P><\/p>\n And the Lord said unto me, Amos, what seest thou<\/strong>?…. This question was put to him, the rather, since he was silent, and did not upon this vision, as the former, make any supplication to the Lord; as also, because this vision portended something of moment and importance, which he would have the prophet attend to:<\/p>\n and I said, a plumbline<\/strong>; the same word as before, and is differently rendered, as already observed. The Vulgate Latin version renders it, “a plasterer’s” or “mason’s trowel”; with which they lay their plaster and mortar on in building: the Septuagint, an adamant: and which, by Pliny f, is called “anachites”; a word in sound near to this here used: the Targum renders it, “judgment”: but Jarchi and Aben Ezra observe, that in the Arabic tongue it signifies lead or tin, as it does g; and so a line with lead at the end of it;<\/p>\n then said the Lord, behold, I will set a plumbline in the midst of my people Israel<\/strong>; take an exact account of their actions, and see how they agree or disagree with the rule of the word; and in the most strict and righteous manner deal with them for their sins and transgressions, “lay judgment to the line, and righteousness to the plummet”, Isa 28:17<\/span>;<\/p>\n I will not again pass by them any more<\/strong>; wink at their sins, and overlook their transgressions, by not correcting and punishing for them; or will not pardon them, but inflict punishment on them. So the Targum,<\/p>\n “behold, I will exercise judgment in the midst of my people Israel, and I will not add any more to pardon them.”<\/p>\n Though some understand it of God’s making such an utter end of them, that he should no more “pass through them” h, to destroy them, having done it at once, and thoroughly.<\/p>\n f Nat. Hist. l. 3. c. 4. g “plumbum, sive nigrum, sive album puriusque”, Camusus; “plumbum et stannum”, Ibn Maruph apud Golium, col. 176. Avicenna apud Castel. col. 161. Vid. Hottinger. Smegma Oriental. l. 1. c. 7. p. 122. h “non adjiciam ultra pertransire eum”, Montanus; “non ultra per eum transibit”, some in Mercerus.<\/p>\n But that which follows has an important meaning: God asks his Prophet, What sees thou, Amos? It is probable that the Prophet was astonished at a thing so mysterious. When locusts were formed, and when there was a contention by fire, he might have easily gathered what God meant; for these visions were by no means ambiguous: but when God stood on a wall with a plumbline, this was somewhat more hard to be understood; and the probability is, that the Prophet was made to feel much astonishment, that the people might be more attentive to hear his vision, as we commonly apply our thoughts more to hidden things; for we coldly attend to what we think to be easily understood; but mysteriousness, or something difficult to be known, sharpens our minds and attention. I do not then doubt but that God made the Prophet for a time to feel amazed, with the view of increasing the attention of the people. What then dost thou see, Amos? A plumbline, he says: but, at the same time, he knew not what was the meaning of this plumbline, or what was its design. Then God answers, Behold, I set a plumbline in the midst of my people; that is, I fix this to be the last rule, or the final measure, and I will not add any more to pass by them As God had twice leaped over the bounds of his judgment by sparing them, he says, now that the last end was come, “I will proceed no farther,” he says, “in forgiving them: as when a wall is formed to the plumbline, that no part may, in the least, exceed another, but that there may be regularity throughout so also this shall be the last order; this measuring shall be true and just. I will pass by them no more.” This, I have no doubt, is the real meaning of the Prophet. We now also perceive the design of the other two visions to have been to prevent the Israelites from deceiving themselves by false self-flatteries, because God was kind and favorable to them. He shows that he dealt so with them, not because they were just; for God had already begun to execute his judgments on them; and the punishments with which they had been visited were strong evidences of their crimes: for God is not without reasons angry with men, especially with his chosen people. Since then they had been already smitten once and again, the Prophet proves that they were worthy of heavier punishments; and that punishments had been mild and moderated, was to be ascribed, he says, to the indulgence of God, because he was willing to forgive his people; but that the time had now come when he would no longer pardon them; for he saw that he had to do with irreclaimable obstinacy. This is the meaning. <\/p>\n (8) Pass by them<\/strong>.In the sense of sparing. There will come a time when prayer will be of no avail. All intercessions, however passionate or eager, will be too late. The door of mercy is shut.<\/p>\n Amo 7:8 And the LORD said unto me, Amos, what seest thou? And I said, A plumbline. Then said the Lord, Behold, I will set a plumbline in the midst of my people Israel: I will not again pass by them any more:<\/p>\n Ver. 8. Behold, I will set a plumbline<\/strong> ] I will call them to a strict account, and show them no favour, Jer 16:3<\/span> , I will now actually execute my justice which I have hitherto suspended; and pay them home for the new and the old; bringing upon them an evil, an only evil, without mixture of mercy, Eze 7:5<\/span> . <\/p>\n <\/p>\n I will not again pass by them any more<\/strong> ] A metaphor from men that pass by such things as they slight and count inconsiderable; winking at small faults as not worthy to be reckoned upon. Hence, Mic 7:18<\/span> , God is said to pardon iniquity and pass by transgression; as elsewhere he is said to bind them up in a bundle, to seal them up in a bag, to cast them behind his back, to remove them “as far as the east is from the west,” Psa 103:12<\/span> , so that he beholdeth no sin in Jacob nor perverseness in Israel, Num 22:21<\/span> . The Church, privy to her own infirmities, calleth herself black, Son 1:5<\/span> , but Christ calleth her fair all over, Son 4:7<\/span> . She saith, God hath punished us less than our sins, Ezr 9:13<\/span> . He saith, She hath received double for her sins, Isa 40:2<\/span> . Too much, saith God; too little, saith she. O beautiful contention! But this is a privilege proper to the communion of saints, with whom God will not deal according to the rigour of his law (as he doth with the wicked), but according to his prerogative.<\/p>\n Amos. Note this personal touch. <\/p>\n set, &c. i.e. measure [the doings of Israel] with the plummet of righteousness <\/p>\n and judgment. Compare 2Ki 21:12. Isa 28:17; Isa 34:11. Lam 2:8, &c. <\/p>\n pass by them = forgive them. <\/p>\n plumbline <\/p>\n Symbol of judgment according to righteousness. <\/p>\n Amos: Jer 1:11-13, Zec 5:2 <\/p>\n a plumbline: This was an emblem of strict justice; and intimated that God would now visit them according to their iniquities. <\/p>\n I will set: Lam 2:8 <\/p>\n I will not: Amo 8:2, Jer 15:6, Eze 7:2-9, Mic 7:18, Nah 1:8, Nah 1:9 <\/p>\n Reciprocal: 2Ki 21:13 – I will stretch Isa 9:14 – will cut Jer 24:3 – What Zec 4:10 – and shall<\/p>\n Amo 7:8. Plumbline is from anas, which Strong defines, “To be narrow,” In symbolic language it indicates something strict and exacting, and was an appropriate article for the decree that God was about to make. He had been lenient with the unfaithful people until they no longer deserved mercy as a nation. Wot pass by means that the Lord would not overlook their iniquity again but would bring severe punishment on them.<\/p>\n The Lord asked the prophet what he saw, and Amos replied that he saw a plumb line. Then the Lord explained that He was about to test Israel as a builder uses a plumb line. The true standard by which He would judge Israel was undoubtedly the Mosaic Law, the covenant that He had given her by which God measured her uprightness (cf. Exo 19:6). The Lord further announced that He would not spare the Israelites from His judgment any longer; Amos’ prayers for Israel would not turn away His punishment as earlier (Amo 7:3; Amo 7:6). The nation was so far out of plumb that God would tear it down.<\/p>\n And the LORD said unto me, Amos, what seest thou? And I said, A plumb line. Then said the Lord, Behold, I will set a plumb line in the midst of my people Israel: I will not again pass by them any more: 8. what seest thou? ] The question is addressed to Amos for … Continue reading “Exegetical and Hermeneutical Commentary of Amos 7:8”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22483","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22483","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22483"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22483\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22483"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22483"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22483"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"