12 13<\/strong>. Jeroboam apparently took no account of the priest’s message. Accordingly Amaziah himself endeavours to induce Amos to leave the country.<\/p>\n O thou seer<\/em> ] or gazer<\/em> ( zeh<\/em>, not r’eh<\/em>, ‘seer,’ 1Sa 9:9<\/span>, though a synonym of it; see Isa 30:10<\/span>, quoted on Amo 1:1<\/span>). R’eh<\/em> is used in 1Sa 9:9<\/span>; 1Sa 9:11<\/span>; 1Sa 9:18-19<\/span> of Samuel, and we are told in Amo 7:9<\/em><\/span> that it was the oldest designation of the prophet; but it occurs elsewhere only in 1Ch 9:22<\/span>; 1Ch 26:28<\/span>; 1Ch 29:29<\/span> (each time as an epithet of Samuel); 2Ch 16:7<\/span>; 2Ch 16:10<\/span> (of Hanani); and in the plural, Isa 30:10<\/span>. zeh<\/em> is used of Gad, 2Sa 24:11<\/span> = 1Ch 21:9<\/span> (‘David’s zeh<\/em> ’); 2Ch 29:25<\/span> (‘the king’s zeh<\/em> ’); Heman, 1Ch 25:5<\/span> (‘the king’s zeh<\/em> ’); Iddo, 2Ch 9:29<\/span>; 2Ch 12:15<\/span>; Jehu, son of Hanani, 2Ch 19:2<\/span>; Asaph, 2Ch 29:30<\/span>; Jeduthun, 2Ch 30:15<\/span>; and in the plural, Isa 29:10<\/span> (|| prophets<\/em>), 2Ch 30:10<\/span> (|| r’m<\/em>); Mic 3:7<\/span> (|| diviners<\/em>); 2Ch 33:18<\/span>, and (prob.) 19. Both words are thus rare in the pre-exilic literature, r’eh<\/em> being applied as a title only to Samuel, and zeh<\/em> only to Gad: their revival in the late Chronicles is remarkable. Here zeh<\/em> is used probably on account of the visions, which Amos had just related, perhaps also with a touch of irony, as though implying that he was (as we might say) a “visionary,” and anticipated evils which were in reality imaginary.<\/p>\n into the land of Judah<\/em> ] Amos may be at liberty to say what he pleases in his own country: predictions of Israel’s fall might not be unacceptable there; let him not utter them in Jeroboam’s capital.<\/p>\n eat bread<\/em> ] i.e. make thy living. Amaziah implies that prophecy was a trade or profession. Already in early times we know that those who consulted a r’eh<\/em> paid a fee for his advice (1Sa 9:7-8<\/span>); and in the middle period of the monarchy there are allusions to the fact that the prophets who echoed the sentiments of the people gained popularity, and were rewarded accordingly: see Isa 30:10<\/span> (Isaiah’s political teaching was obnoxious to the people, and they would not listen to him: they wished for ‘seers’ who would “see” for them “smooth things,” i.e. visions of material prosperity, the success of their own plans, &c.); Mic 3:5<\/span> (the prophets who “bite with their teeth, and cry, Peace; and whoso putteth not into their mouths, they prepare war against him”; i.e. who prophesy in accordance with the fee that they receive), 11 (“the prophets thereof divine for money”); Eze 13:19<\/span>. Comp. also 1Ki 22:13<\/span>; Jer 23:16-17<\/span>; Jer 28:1-4<\/span>; Jer 29:8<\/span> f. The genuine prophets were, of course, superior to all such considerations; they rebuked the people, when they deserved it, for their sins, and they uttered predictions which they felt to be true, heedless of the temper in which they might be received by those who heard them. But Amaziah insinuates that Amos is one of those prophets who lived upon popularity: he bids him, therefore, ironically, betake himself to Judah, where his words spoken against Ephraim will be listened to with satisfaction, and will not remain unrewarded. Baur quotes the German proverb, “Wess Brod ich ess’, dess Lied ich sing.”<\/p>\n Jeroboam apparently took no account of the false priests message. Perhaps the memory of the true prophecies of Elisha as to the successes of his father, and of Jonah as to his own, fulfilled in his own person and still recent, inspired him with a reverence for Gods prophets. To know his motive or motives, we must know his whole character, which we do not. Amaziah, failing of his purpose, uses his name as far as he dares. Seer, go flee thee. He probably uses the old title for a prophet, in reference to the visions which he had just related. Perhaps, he used it in irony also . Thou who seest, as thou deemest, what others see not, visionary! visionist! flee thee, that is, for thy good; (he acts the patron and the counselor;) to the land of Judah, and there eat bread, and there prophesy. Worldly people always think that those whose profession is religious make a gain of godliness. He is paid for it, they say. Whose bread I eat, his song I sing. Interested people cannot conceive of one disinterested; nor the worldly, of one unworldly; nor the insincere, of one sincere. Amaziah thought then that Amos, coming out of Judah, must he speaking in the interests of Judah; perhaps, that he was in the pay of her king. Anyhow, prophecies, such as his against Israel, would be acceptable there and be well paid. The words are courteous, like so much patronizing language now, as to God or His revelation, His prophets or His Apostles, or His divine word. The words are measured: the meaning blasphemy. Perhaps, like the Scribes and Pharisees afterward, he feared the people Mat 21:26<\/span>; Act 5:26<\/span>. : Seeing that there were many among the people who beard him gladly, he dared not do him any open wrong, lest he should offend them.<\/P> <\/p>\n Verse 12<\/span>. O thou seer<\/B><\/I>] He pretends kindness to the prophet, and counsels him to go into Judea, and prophesy there and be safe, even in the time that he had accused him of high treason<\/I> against Jeroboam. Hireling priests of this kind have ever been the great enemies of the true prophets of God; and when they could bring no charge of false doctrine or immorality against them, have accused them of conspiring against the government; and because they have preached against sin<\/I>, have held them up as exciting insurrection among the people.<\/P> <\/p>\n Also Amaziah said unto Amos:<\/B> it is probable enough that this arch-priest of Beth-el did send this advice, or gave it to the prophet so soon as he had accused the prophet to Jeroboam; and perhaps he thus intended to insinuate a great good-will towards the prophet, presuming the prophet knew nothing that Amaziah had accused him. <\/P> O thou seer:<\/B> whether this be spoken in scorn, or giving him the respect due to a prophet, I determine not. <\/P> Flee thee away into the land of Judah; <\/B>be advised, stay not here, but with all speed flee out of the kingdom, get thee into Judah whence thou camest, there thou mayst be safe. <\/P> There eat bread:<\/B> thou wilt never get thy bread here by this kind of preaching; in Judah it is likely thou mayst get thy livelihood by thy prophetic art; thither go, <\/P> and prophesy there; <\/B>there thou mayst freely declaim against our vices, and predict our fall, which we do as little as thou dost much believe. <\/P> <\/p>\n 12. Also<\/B>Besides informing theking against Amos, lest that course should fail, as it did, Amaziahurges the troublesome prophet himself to go back to his own landJudah, pretending to advise him in friendliness. <\/P> seer<\/B>saidcontemptuously in reference to Amos’ visions<\/I> which precede. <\/P> there eat bread<\/B>You canearn a livelihood there, whereas remaining here you will be ruined.He judges of Amos by his own selfishness, as if regard to one’s ownsafety and livelihood are the paramount considerations. So the falseprophets (Eze 13:19<\/span>) wereready to say whatever pleased their hearers, however false, for”handfuls of barley and pieces of bread.”<\/P><\/p>\n Also Amaziah said unto Amos<\/strong>,…. Either at the same time; or, it may be, after he had waited for the king’s answer, and received none; or what did not come up to his expectations and wishes. We have no account of any answer the king returned; who either gave no heed to the representations of the priest, or had a better opinion of, he prophet, and did not credit the things imputed to him; which the priest observing, took another way to get rid of the prophet, and that by flattery:<\/p>\n O thou seer<\/strong>; that seest visions, and foretells things to come. This title, which of right belonged to him, and is given to the true prophets of God sometimes, is here given to Amos, either seriously or ironically:<\/p>\n go, flee thee away into the land of Judah<\/strong>; to which he belonged, and where the temple stood, and the true worship of God was performed; and where the king, princes, and people, were on his side of the question; and where his prophecies would be received, and he caressed for them, being against the ten tribes, with whom they were at variance, and where also he would be safe; for he suggests, that, in giving this advice, he consulted his good and safety; for, if he stayed here long, King Jeroboam would certainly take away his life; and therefore he advised him to flee with all haste to his own country:<\/p>\n and there eat bread, and prophesy there<\/strong>: he took him for a mercenary man like himself, and that he prophesied for bread; which he intimates he would never be able to get in the land of Israel, but in all probability might in the land of Judea.<\/p>\n The king appears to have commenced no proceedings against the prophet in consequence of this denunciation, probably because he did not regard the affair as one of so much danger. Amaziah therefore endeavours to persuade the prophet to leave the country. “Seer, go, and flee into the land of Judah.” <\/em> , i.e., withdraw thyself by flight from the punishment which threatens thee. “There eat thy bread, and there mayst thou prophesy:” <\/em> i.e., in Judah thou mayst earn thy bread by prophesying without any interruption. It is evident from the answer given by Amos in Amo 7:14<\/span>, that this is the meaning of the words: “But in Bethel thou shalt no longer prophesy, for it is a king’s sanctuary<\/em> (i.e., a sanctuary founded by the king; 1Ki 12:28<\/span>), and beth mamlakhah ,”<\/em> house of the kingdom, i.e., a royal capital (cf. 1Sa 27:5<\/span>), – namely, as being the principal seat of the worship which the king has established for his kingdom. There no one could be allowed to prophesy against the king.<\/p>\n Amaziah then said to Amos, — that is, after his first proceeding disappointed him; for he did not obtain from king Jeroboam what he expected, — then Amaziah said to Amos, Seer, go, flee to the land of Judah! By saying Go, he intimates that he was at liberty to depart, as though he said, “Why wouldest thou willfully perish among us?” At the same time, the two clauses ought to be joined together. He says first, Go, and then, flee When he says Go, he reminds him, as I have already said, that if he wished, he might go away, as no one prevented his departure: “Go, then, for the way is open to you.” But when he says, flee, he means that he could not long remain safe there: “Except thou provident for thy life, it is all over with you: flee then quickly away from us, else thou art lost.” We hence see how cunningly Amaziah assailed God’s Prophet. He proposed to him an easy way of saving his life; at the same time he urged him with the fear of danger, and declared that he could not remain safe, except he immediately fled. These then were the two reasons which he used as mighty engines to depress the heart of the holy Prophet. <\/p>\n He afterwards subjoins, And eat there thy bread This is the third argument. He might be allowed to live in his own country, and be supplied there with sustenance; for Amos was, as we have said, one of the shepherds of Tekoa. He must then have arisen from the tribe of Judah, and he had his habitation and his relations in that kingdom. Besides, Azariah was not an ungodly king: though not one of the most perfect, he yet respected and honored the servants of God. Hence, by saying, Eat there thy bread, Amaziah means that there was a safe residence for the Prophets in the kingdom of Judah, and that they were there esteemed both by the king and by the people, and that they might live there. This is the third argument. <\/p>\n Now follows the fourth: “If thou dost object to me, and say that thou art a Prophet, and that it is neither lawful nor right in thee to be silent, be a prophet there. Thou knowest that prophets are attended to in the kingdom of Judah; thou mayest then perform thine office there, and live at liberty, and without fear.” We hence see four of the reasons by which Amaziah attempted to persuade the Prophet Amos to leave the people of Israel, and to go to his own kindred. <\/p>\n But there follows a fifth reason: But in Bethel prophesy no more; for the sanctuary of the king it is, and his court. Here Amaziah annoys the Prophet by another pretense, or he tries, at least, to shake his courage, by intimating that it was unbecoming to raise commotions in the kingdom of Israel, and also that, by so doing, he offended God, because Jeroboam was a divinely appointed king, and endued with the chief authority. Since then the king could, by his own right, institute new modes of worship, Amaziah here argues that it is not in the power of any one who pleased to pull down those rites which had been universally received, and then confirmed by a royal edict, but that they ought to be received without any dispute. We then perceive now the import of the whole. <\/p>\n But it must be noticed in this place, that we must be watchful, not only against the open violence and cruelty of enemies, but also against their intrigues; for as Satan is a murderer, and has been so from the beginning, so he is also the father of lies. Whosoever then wishes strenuously and constantly to spend his labors for the Church and for God, must prepare himself for a contest with both: he must resist all fears and all intrigues. We see some not so fearful, though a hundred deaths were denounced upon them, who are yet not sufficiently cautious when enemies craftily insinuate themselves. I have not, therefore, said without reason, that God’s servants have need of being fortified against both; that they ought to be prepared against the fear of death, and remain intrepid, though they must die, and that they ought to lay down their necks, if needs be, while performing their office, and to seal their doctrine with their own blood; — and that, on the other hand, their ought to be prudent; for oftentimes the enemies of the truth assail them by flatteries; and the experience of our own times sufficiently proves this. More danger, I know, has ever been from this quarter; that is, when enemies attempt to terrify by such objections as these, “What is your purpose? See, the whole world must necessarily at length be consumed by calamities. What else do you seek, but that religion should everywhere flourish, that sound learning should be valued, that peace should prevail everywhere? But we see that the fiercest war is at hand: if once it should arise, all places would be full of calamities, savage barbarity, and cruelty, would follow, and religion would perish: all this ye will effect by your pertinacity.” These things have often been said to us. When therefore we read this passage, we ought to notice the arts by which Satan has been trying to undermine the efforts of the godly, and the constancy of God’s servants. <\/p>\n As to the first argument, there is no need much of dwelling longer upon it; for every one can of himself perceive the design of all this crafty proceeding. He says first, Seer, go. Amaziah addresses Amos in a respectful way: he does not reproachfully call him, either an exile, or a seditious man, or one unlearned, or a cowherd, or a person unworthy of his office. He does not use any such language, but calls him a seer; he concedes to him the honorable title of a Prophet; for by the word חזה, chese, he means this “I confess thee to be God’s Prophet: I grant that thou art a Prophet, but not our Prophet; Seer, then, go.” We hence see that he left to him untouched the honor of being a Prophet, that he might more easily creep into his favor, lest by raising a dispute at first, there should be between them a violent contest: he therefore avoided all occasions of contention. <\/p>\n It might however have been asked him, Why he was blind? For the office of a priest was to watch; and the Prophets were in such a manner joined to the priests, that when God substituted Prophets in their place, he indirectly charged them with idleness and indifference. For why were the priests appointed? That they might be the messengers of the Lord of hosts, as it is said by Malachi, <\/p>\n ‘<\/p>\n The people shall seek from the mouth of the priest my law, for he is the messenger of the Lord of hosts,’ (Mal 2:7<\/span>) <\/p>\n Amaziah then ought especially to have performed himself the Prophet’s office, for he was a priest. He was indeed, I allow, a spurious priest; but having claimed so honorable a name, he ought to have discharged its duties: this he did note and conceded that title to the Prophet. So now our milted bishops are very liberal in conceding titles, “O, Mr. Teacher, ye can indeed see and understand many things: but yet ye ought, at the same time, to consult the peace of the community.” They call those teachers who have been invested with no public office, but are yet under the necessity of undertaking the duties of others, for they see that these milted bishops are dumb dogs. In a like manner, also, did Amaziah act towards the Prophet Amos; for he was content with his own splendor and great pomp, and with his own riches; he lived sumptuously, and enjoyed a rich booty, and superstitions well warmed his kitchen. He therefore easily surrendered to others the title of a Prophet: in the meantime, he prided himself on his priesthood. <\/p>\n But as to the second argument, there was a sharper sting in it, Flee, he says. By flight he intimates, that it was necessary for the Prophet to depart, though he wished to remain. So this second reason was borrowed from necessity; for the Prophet could no longer be borne with, if he proceeded in the free discharge of his office. Flee then to the land of Judah, and there eat bread <\/p>\n With regard to this third reason, he seems to imply that the Prophet Amos would be too pertinacious and too much wedded to his own opinion, if he preferred not to live safely and quietly in his own country, rather than to endanger his life in another land. Go then. Where would he send him? To his own country. Why? “Thou art here a foreigner, and sees thyself to be hated; why then dost thou not rather return to thine own country, where thy religion prevails?” Amaziah did not indeed address the Prophet Amos, as man of profane men do at this day, who are less like Epicureans than they are to swine and filthy dogs; for they object and say, “Thou mayest return to thine own country; why hast thou come to us?” They send us away to our own country, when they know that there is there no safe place for us. But at that time pure religion flourished in the land of Judah: hence Amaziah says, “Why dost thou not live with thy own countrymen? for there are many there who will supply thee with sustenance; the king himself will be thy friend, and the whole people will also help thee.” <\/p>\n As to the fourth argument, we see what a crafty sophist is the devil, Be a Prophet there Who speaks? Amaziah, who perfectly hated the temple at Jerusalem, who would have gladly with his own hands set it on fire, who would have gladly put to death all the pious priests; and yet he allows to holy Amos a free liberty to prophesy, and he allows this, because he could not immediately in an open manner stop the holy Prophet in his course: he therefore sends him away to a distance. We hence see that Satan, by various arts and means, tempts the servants of God, and has wonderful turnings and windings, and sometimes transforms himself into an angel of light, as it is said by Paul, (2Co 11:14<\/span>) and in this place we have a remarkable instance of this. Is not Amaziah an angel of light, when he advises the Prophet Amos to serve God freely in his own country, and to prophesy there, and to open his mouth in defense of God’s worship and of pure religion? provided he did not do all this in the land of Israel. We have then in this chapter, as I have said, a remarkable instance of the wiliness of Satan. <\/p>\n (12, 13) Jeroboam treated the charge made by Amaziah with indifference, or perhaps with awe: at least, with silence. And so the priest of Bethel takes upon himself to dismiss the prophet from the kingdom. The word for seer is here chozeh,<\/em> one who has visions, a word not used in a contemptuous sense here or in the Old Testament generally. The expression there eat bread and prophecy is a hendiadys<\/em> for there live on your profession as a prophet, not here. To this Amos replies that that was not his profession (Amo. 7:14<\/span>). Bethel is spoken of as the holy place, or sanctuary, and also as the royal residence (E.V., kings court). Men blinded by prejudice, and bewildered by the light of our Lords holy presence, besought him to depart from them. The awful peril of imploring Gods messenger to withdraw is frequently referred to in Scripture. (Comp. Luk. 10:10-12<\/span>.)<\/p>\n Observe the awful character of this golden calf-priest. While carrying on a private charge against poor Amos to the king, he recommends him, as a kind friend, to run away from his station, and to gain popular favour among the men of Judah. Perhaps he intended, had he accomplished his purpose, to bring him back again for punishment, as his flight would have implied his guilt in the charge of conspiring against the king. And as Amaziah had no one object in his office of priesthood, but gain: so he advised Amos to gain plenty of bread by his prophecy in Judah. The king’s chapel, and the king’s court, are striking expressions, to shew what an awful state of religion the kingdom was then in, under such idolatrous services, and such idolatrous high-priests as Amaziah. Oh! the long-suffering and patience of the Lord!<\/p>\n Amo 7:12 Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there:<\/p>\n Ver. 12. Also Amaziah said unto Amos<\/strong> ] After he had maliciously misinformed the king, but prevailed not; so God would have it, in whose heart is the king’s hand, and who rebuketh even kings for their sakes, saying, Do my prophets no harm. <\/p>\n <\/p>\n O thou seer<\/strong> ] Fair words; the better to insinuate. <\/p>\n “ Mel in ore, verba lactis:<\/p>\n Fel in corde, fraus in factis. ”<\/p>\n<\/p>\n Some think he calleth the prophet thus by way of jeer, quasi fatidicum aut fanaticum,<\/em> as a fortune teller or distracted. Others, that he giveth the prophet good words, and seemeth to give him good counsel, as fearing the people, with whom Amos was in some credit; and therefore the king was told of a conspiracy against him “in the midst of the house of Israel,” Amo 7:10<\/span> . <\/p>\n <\/p>\n Flee thee away into the land of Judah<\/strong> ] Age, fuge:<\/em> as a friend wrote to Brentius, when he was in danger to be surprised by the emperor’s agent, Fuge, fuge, Brenti cito, citius, citissime,<\/em> Fly for thy life, haste, haste, haste. So the Pharisees (for no great love, be sure, but only to be fairly rid of him) came and said to Christ, “Get thee out and depart hence; for Herod will kill thee,” Luk 13:31<\/span> . <\/p>\n <\/p>\n Into the land of Judah<\/strong> ] This he speaketh scornfully, q.d.<\/em> we are not good enough for you; you are so strict, &c. <\/p>\n <\/p>\n And there eat bread, and prophesy there<\/strong> ] Invidiose omnia et contemptim dicit:<\/em> If you stay here you may hap to starve for it. Away, therefore, into your own country; and there make thee a living by prophesying. He seems to measure Amos by himself; as if he were of those that prophesied for a handful of barley and a morsel of bread, Eze 13:19 Mic 3:11<\/span> ; and as a certain Popish priest confessed concerning himself and his symmists, We preach the gospel, said he, tantum ut nos pascat et vestiat,<\/em> only to pick a living out of it.<\/p>\n into. Judah. Though belonging to Judah (Amo 1:1) Amos was a prophet to Israel. <\/p>\n O thou: 1Sa 9:9, 2Ch 16:10, Isa 30:10 <\/p>\n go: Amo 2:12, Mat 8:34, Luk 8:37, Luk 8:38, Luk 13:31, Act 16:39 <\/p>\n eat: 1Sa 2:36, Isa 56:11, Eze 13:19, Mal 1:10, Rom 16:18, 1Co 2:14, 1Pe 5:2 <\/p>\n Reciprocal: 1Ki 19:3 – Beersheba 2Ki 1:9 – Thou man 2Ki 20:14 – What said 2Ch 33:18 – the seers Pro 25:6 – in the presence Isa 29:10 – the seers Jer 29:27 – therefore Jer 36:19 – General Amo 2:11 – and Amo 3:8 – who can Act 4:17 – let Act 13:50 – and expelled 1Th 2:15 – persecuted us<\/p>\n Amo 7:12. A seer is the same as a prophet; it means literally one who sees into the future, Amaziah thought he could get rid of the unpleasant pre-dictions of Amos by having him move into some other locality. He suggested that he go and deliver his messages in the land of Judah, which was the 2-tribe kingdom. Such a suggestion had the appearance of being fair and that he recognized him as a prophet of God who was qualified to contact His people wherever they might be.<\/p>\n Amo 7:12-13. Amaziah said, O thou seer, go flee, &c. Thou that sayest thou art a prophet, get thee hence, where thou signifiest that thou art so much displeased with the actions of the people, and go into the land of Judah Where it is likely thou wilt be better entertained than thou art here. And there eat bread, &c. There they will feed thee well, because thou pretendest to be a prophet. Prophesy not at Beth-el, for it is the kings chapel, &c. This is the place where the king performs his religious worship in person, and often resides here with his court, that he may the better attend upon the service performed at this place; (see 1Ki 13:1;) and therefore thou oughtest to reverence it, and not utter thy sham prophecies here.<\/p>\n 7:12 Also {g} Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there:<\/p>\n (g) When this instrument of Satan was not able to accomplish his purpose by the king, he tried by another practice, that was, to scare the Prophet, that he might depart, and not reprove their idolatry there openly, and so hinder his profit.<\/p>\n Amaziah then approached Amos and told him to move back to Judah and to earn his living in his home country (cf. Amo 1:1). By referring to Amos as a seer (another term for a prophet, cf. 1Sa 9:9; 2Sa 24:11; Isa 29:10), Amaziah was probably disparaging the visions that Amos said he saw (Amo 7:1-9). [Note: See Stuart, p. 376; and E. Hammershaimb, The Book of Amos: A Commentary, p. 116.] <\/span> By telling him to eat (earn) his bread in Judah, he was hinting that Amos needed to get a "legitimate" job rather than living off the contributions he received for prophesying (cf. Gen 3:19; 2Ki 4:8; Eze 13:17-20; Mic 3:5; Mic 3:11). Amaziah told Amos to stop prophesying in Bethel (emphatic in the Hebrew text) because it was one of the king’s sanctuaries (places of worship) as well as one of the king’s residences (places of living). Bethel, of all places, was an inappropriate town in which Amos should utter messages of doom against Israel, from Amaziah’s perspective. Amos had become an embarrassment to the political and religious establishment in Israel.<\/p>\n Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there: 12 13. Jeroboam apparently took no account of the priest’s message. Accordingly Amaziah himself endeavours to induce Amos to leave the country. O thou seer ] or gazer ( zeh, not … Continue reading “Exegetical and Hermeneutical Commentary of Amos 7:12”<\/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-22487","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22487","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=22487"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22487\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22487"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22487"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22487"}],"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: Keil & Delitzsch Commentary on the Old Testament<\/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: Hawker’s Poor Man’s Commentary (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: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"