13<\/strong>. In the day of agony and distress then coming upon Israel, the young men and fair maidens, the strength and pride of the population, will faint for thirsty<\/em>, exhausted by the privations of a siege, or the sufferings involved in the sack of a city by the foe (cf. especially Lam 2:11-12<\/span>; Lam 2:19<\/span>; Isa 51:20<\/span>).<\/p>\n In this hopelessness as to all relief, those too shall fail and sink under their sufferings, in whom life is freshest and strongest and hope most buoyant. Hope mitigates any sufferings. When hope is gone, the powers of life, which it sustains, give way. They shall faint for thirst, literally, shall be mantled over, covered , as, in fact, one fainting seems to feel as if a veil came over his brow and eyes. Thirst, as it is an intenser suffering than bodily hunger, includes sufferings of body and mind. If even over those, whose life was firmest, a veil came, and they fainted for thirst, what of the rest?<\/P><\/p>\n It is probable these in their strength and rigour would seek earnestly to know what end they might expect, whether they should outlive this famine of the word, and the famine of bread and water, but both should faint with thirst and hunger; neither finding the word of the Lord for their comfort, they should faint with despair, nor finding bread and water, should faint and die with weakness: so Israel should be extinguished. <\/P> <\/p>\n 13. faint for thirst<\/B>namely,thirst for hearing the words of the Lord, being destitute of allother comfort. If even the young and strong faint, how much more theinfirm (Isa 40:30<\/span>; Isa 40:31<\/span>)!<\/P><\/p>\n In that day shall the fair virgins and young men faint for thirst.<\/strong> After the word, for want of that grain and wine, which make young men and maids cheerful, Zec 9:17<\/span>; but, being destitute of them, should be covered with sorrow, overwhelmed with grief, and ready to sink and die away. These, according to some, design the congregation of Israel; who are like to beautiful virgins, as the Targum paraphrases it; and the principal men of it, the masters of the assemblies: or, as others, such who were trusting to their own righteousness, and seeking after that which they could never attain justification by, and did not hunger and thirst after the righteousness of Christ, and so perished.<\/p>\n “In that day will the fair virgins and the young men faint for thirst.<\/em> Amo 8:14<\/span>. They who swear by the guilt of Samaria, and say, By the life of thy God, O Dan! and by the life of the way to Beersheba; and will fall, and not rise again.” <\/em> Those who now stand in all the fullest and freshest vigour of life, will succumb to this hunger and thirst. The virgins and young men are individualized, as comprising that portion of the nation which possessed the vigorous fulness of youth. , to be enveloped in night, to sink into a swoon, hithp.<\/em> to hide one’s self, to faint away. refers to the young men and virgins; and inasmuch as they represent the most vigorous portion of the nation, to the nation as a whole. If the strongest succumb to the thirst, how much more the weak! ‘Ashmath Shom e ron <\/em>, the guilt of Samaria, is the golden calf at Bethel, the principal idol of the kingdom of Israel, which is named after the capital Samaria (compare Deu 9:21<\/span>, “the sin of Israel”), not the Asherah which was still standing in Samaria in the reign of Jehoahaz (2Ki 13:6<\/span>); for apart from the question whether it was there in the time of Jeroboam, this is at variance with the second clause, in which the manner of their swearing is given, – namely, by the life of the god at Dan, that is to say, the golden calf that was there; so that the guilt of Samaria can only have been the golden calf at Bethel, the national sanctuary of the ten tribes (cf. Amo 4:4<\/span>; Amo 5:5<\/span>). The way to Beersheba is mentioned, instead of the worship, for the sake of which the pilgrimage to Beersheba was made. This worship, again, was not a purely heathen worship, but an idolatrous worship of Jehovah (see Amo 5:5<\/span>). The fulfilment of these threats commenced with the destruction of the kingdom of Israel, and the carrying away of the ten tribes into exile in Assyria, and continues to this day in the case of that portion of the Israelitish nation which is still looking for the Messiah, the prophet promised by Moses, and looking in vain, because they will not hearken to the preaching of the gospel concerning the Messiah, who appeared as Jesus.<\/p>\n The Prophet, having threatened spiritual famine, now adds, that the people would in every respect be barren and destitute of every good: for I take not thirst here in the same sense as before; but that they should be dried up through the want of all things. It is indeed the worst deprivation when men are parched up with thirst; and this is what the Prophet threatens here. A country may suffer from want of provision, while there is water enough to drink; but when not even this remains, it is an evidence of a heavier and of almost the extreme curse of God. We now perceive what the Prophet meant, which was this, — that when God should take away his word, by which the souls of men are nourished up to eternal life, the Israelites would be then in want also of all blessings, so that they would not only be without bread, but also without water; and he mentions a circumstance which would greatly aggravate the evil, Faint, he says, shall the fair virgins and the youth in their vigor It seems unnatural, that those who are vigorous, and can run to get supply for their wants, should faint: but the Prophet, as I have said, wished to show that there would be no escape, but that God would distress the strongest, when he sent such a famine, and with it the want also of drink. <\/p>\n (13) Faint.<\/strong>That fair virgins and strong brave youths should faint by reason of their raging thirst suggests that the less vigorous would suffer even more keenly. It is sad when old men stumble into the darkness of unbelief amid the shining of the noon-day sun, seeing that they can remember the brightness of their morning, but there is always hope that their child-like spirit may return to them, and that at the evening time it may be light; but if fair virgins and strong youths are covered with the inward veil, what will become of them in their westering days? and where will the elders be if they have had no youth?<\/p>\n Amo 8:13 In that day shall the fair virgins and young men faint for thirst.<\/p>\n Ver. 13. In that day shall the fair virgins and young men faint for thirst<\/strong> ] When God depriveth a People of his ordinances, and so withdraweth his gracious presence from them, what wonder though temporal judgments come rushing in as by a sluice? “Persecute and take him” (said David’s enemies), “for God hath forsaken him, and there is none to deliver him,” Psa 71:11<\/span> . “The Philistines are upon me,” saith Saul, “for God hath forsaken me.” “Behold, I am cast out from thy presence,” said Cain (that is, from my father’s house where thine ordinances are administered), “and therefore every one that findeth me shall slay me,” Gen 4:14<\/span> . In that day of the want of the word, in the day of spiritual famine and thirst, behold, aliud ex alio malum,<\/em> another thirst shall seize upon the choicest and fairest; as flies settle upon the sweetest perfumes, when they are cold, and corrupt them. <\/p>\n <\/p>\n Shall the fair virgins<\/strong> ] Whom all men favour for their comeliness, . Beauty is of itself lovely and attractive, it needeth no letters of commendations: but God is no respecter of persons, and beauty abused is like a fair house with an ill inhabitant, said Diogenes; like a jewel of gold in a swine’s snout, said Solomon, Pro 11:22<\/span> . Some are Helenas without, but Hecubas within, painted sepulchres, Egyptian temples; like Aurelia Orestilla, of whom Sallust saith, that she had nothing in her praise worthy but her beauty: fair she was and foolish, not , beautiful and wise, as it is reported of Aspasia, Cyrus’s concubine (Athenaeus). Now these fair maids, together with the choice young men, best able to endure thirst a long season, <\/p>\n <\/p>\n Shall faint for thirst<\/strong> ] Heb. shall be overcovered with grief, shall be troubled and perplexed, shall faint and swoon, shall find by experience that all flesh is grass, and the glory thereof as the flower of the field, that “even the youths shall faint and be weary, and the young men shall utterly fall. But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run and not be weary; and they shall walk and not faint,” Isa 40:30-31<\/span> .<\/p>\n virgins. Hebrew. bethulah (plural) See note on Gen 24:43. <\/p>\n Deu 32:25, Psa 63:1, Psa 144:12-15, Isa 40:30, Isa 41:17-20, Jer 48:18, Lam 1:18, Lam 2:10, Lam 2:21, Hos 2:3, Zec 9:17 <\/p>\n Reciprocal: Isa 5:13 – multitude Mat 25:10 – they<\/p>\n Amo 8:13. Virgins and young men are usually possessed of more reserve vitality than others, but the famine was to be so severe that even they would faint.<\/p>\n In that day shall the fair virgins and young men faint for thirst. 13. In the day of agony and distress then coming upon Israel, the young men and fair maidens, the strength and pride of the population, will faint for thirsty, exhausted by the privations of a siege, or the sufferings involved in the … Continue reading “Exegetical and Hermeneutical Commentary of Amos 8:13”<\/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-22505","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22505","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=22505"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22505\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22505"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22505"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22505"}],"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: 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: 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","protected":false},"excerpt":{"rendered":"