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Israel’s Guilt and Punishment

Hear this word that the L ord has spoken against you, O people of Israel, against the whole family that I brought up out of the land of Egypt:

You only have I known

of all the families of the earth;

therefore I will punish you

for all your iniquities.

Do two walk together

unless they have made an appointment?

Does a lion roar in the forest,

when it has no prey?

Does a young lion cry out from its den,

if it has caught nothing?

Does a bird fall into a snare on the earth,

when there is no trap for it?

Does a snare spring up from the ground,

when it has taken nothing?

Is a trumpet blown in a city,

and the people are not afraid?

Does disaster befall a city,

unless the L ord has done it?

Surely the Lord G od does nothing,

without revealing his secret

to his servants the prophets.

The lion has roared;

who will not fear?

The Lord G od has spoken;

who can but prophesy?

Proclaim to the strongholds in Ashdod,

and to the strongholds in the land of Egypt,

and say, “Assemble yourselves on Mount Samaria,

and see what great tumults are within it,

and what oppressions are in its midst.”

They do not know how to do right, says the L ord,

those who store up violence and robbery in their strongholds.

Therefore thus says the Lord G od:

An adversary shall surround the land,

and strip you of your defense;

and your strongholds shall be plundered.

¹² Thus says the L ord: As the shepherd rescues from the mouth of the lion two legs, or a piece of an ear, so shall the people of Israel who live in Samaria be rescued, with the corner of a couch and part of a bed.

Hear, and testify against the house of Jacob,

says the Lord G od, the God of hosts:

On the day I punish Israel for its transgressions,

I will punish the altars of Bethel,

and the horns of the altar shall be cut off

and fall to the ground.

I will tear down the winter house as well as the summer house;

and the houses of ivory shall perish,

and the great houses shall come to an end,

says the L ord.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

But he had before spoken of the sound of the trumpet; for every excuse was thereby taken away from the Israelites, as God had not only recalled them to the right way by his scourges but also preceded these by his word: and he shows how justly he was displeased with them; hence the Prophet adds another sentence, For the Lord Jehovah will do nothing without revealing his secret to his servants, the Prophets. The Prophet declares in this verse, that God dealt not with the Israelites as with heathen nations; for God punished other people without warning them by his word; he summoned to judgment neither the Idumeans, nor the Ammonites, nor the Egyptians, but executed his vengeance, though he never addressed them. Different was his dealing with the Israelites; for God not only brought on them such punishment as they deserved, but he preceded it by His word, and showed beforehand what evil was nigh them, that they might anticipate it; he indeed gave them time to repent, and was ready to pardon them, had they been capable of being restored. Now then the Prophet aggravates the guilt of the people, because they had not only been chastised by the Lord, but they might, if they chose, have turned aside their punishment; instead of doing so they hardened themselves in their wickedness.

God then will do nothing without revealing his secret to his servants, the Prophets. This ought to be confined to that people, and it ought also to be confined to the punishments of which the Prophet speaks. It is certain that God executes many judgments which are hid both from men and angels; and Amos did not intend to impose a necessity on God, as if he was not free to do any thing without previously revealing it; such was not the Prophet’s design; but his object was simply to condemn the Israelites for their irreclaimable perverseness and obstinacy, that, having been warned, they did not seriously think of repenting, but despised all God’s threatening, and even scorned them. God then will do nothing, that is, “God will not treat you in an ordinary way, as he does with other nations, whom he chastises without speaking to them. They, for the most part, understand not what is done; but God in a paternal manner kindly reminds you of your sins, shows why he resolves to chastise you and forewarns you, that you may have time to seek and ask forgiveness.”

God therefore reveals his secret to his Prophets; that is, “He does not suddenly or unexpectedly punish you, as he might do, and as ye see that he does with respect to others; but he proclaims what he will do, and sends his messengers, as though they were heralds sent to denounce war on you; and at the same time they open a way for reconciliation, provided ye are not wholly past recovery, and perverse in your wickedness. Ye are then doubly inexcusable, if God can do nothing by his word and by the punishment which he afterwards subjoins to his word.” We now comprehend the object of the Prophet. Then foolish is the question, at least unreasonable, “Does God here bind himself by a certain law, that he will do nothing, but what he previously reveals to his Prophets?” For Amos means not this, but only affirms that it was the common method which the Lord adopted in chastising that people. It is certain, that the Prophets did not know many things; for God distributed his Spirit to them by measure: all things then were not revealed to the Prophets. But Amos here only intimates that God did not deal with his chosen people as he did with heathen nations; for these often found God unexpectedly displeased with them, and had no time to reflect, that they might repent. Much more kindly and mercifully has God acted, says Amos, with that people; for God was unwilling suddenly to overwhelm or to surprise them, but has warned them by his Prophets. We see how widely this doctrine opens; but it is enough to understand the Prophet’s design, and to know the purpose to which his discourse ought to be applied.

God then will do nothing without revealing first his secret to the Prophets. He calls it a secret, because men are perplexed when God executes vengeance on them, and stand amazed: but when they are in time warned, then what God designs becomes evident to them, and they know the cause and the source of punishment. Thus then the secret is revealed which was hid from miserable men: and the guilt of the people is doubled, when, after these threatening, they do not repent.