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英文原文
In this chapter we have, I. God contending with Israel, by the judgments, but are reprieved, and the judgments turned away at the prayer of Amos, Am 7:1-6. 2. God's patience is at length worn out by their obstinacy, and they are rejected, and sentenced to utter ruin, Am 7:7-9. II. Israel contending with God, by the opposition given to his prophet. 1. Amaziah informs against Amos (Am 7:10,11) and does what he can to rid the country of him as a public nuisance, Am 7:12,13. 2. Amos justifies himself in what he did as a prophet (Am 7:14,15) and denounces the judgments of God against Amaziah his prosecutor (Am 7:16,17); for, when the contest is between God and man, it is easy to foresee, it is very easy to foretel, who will come off with the worst of it.
1-9
Intercession for Israel; Ruin of Israel Foretold (785 BC)
为以色列代求；预言以色列的灭亡（公元前785年）
¹ 主耶和华又指示我一件事：祂创造蝗虫的时候，看哪，乃是王割菜之后，菜又发旺的时候。
² 蝗虫吃尽那地的青物，我就说：主耶和华啊，求你赦免；因为雅各微弱，他怎能站立得住呢？
³ 耶和华就为此后悔：耶和华说：这灾可以免了。
⁴ 主耶和华又指示我一件事：祂命火来惩罚，火就吞灭深渊，吞灭那分地业。
⁵ 我就说：主耶和华啊，求你止息；因为雅各微弱，他怎能站立得住呢？
⁶ 耶和华就为此后悔：主耶和华说：这灾也可免了。
⁷ 祂又指示我一件事：有一道墙是按准绳建筑的，主站在其上，手中拿着准绳。
⁸ 耶和华对我说：阿摩司啊，你看见什么？我说：看见准绳。主说：我要在我民以色列中吊起准绳；我必不再宽恕他们。
⁹ 以撒的邱坛必然荒凉，以色列的圣所必然荒废；我必兴起刀剑攻击耶罗波安的家。
我们在此看见，神对惹动祂怒气的百姓长久容忍，却不会永远容忍；这两件事神在此都向先知显明了：主耶和华指示我，摩7:1、4、7。祂把当前的事向他显明，把将来的事向他预告，使祂所作的和祂所定的他都知晓；因为主耶和华必将奥秘指示祂的仆人众先知，摩3:7。
I. 我们在此看到两件神在审判之中仍记念的宽容怜悯之例，两者的记述十分相似，最好一并查考，而其内容甚为重要。
1. 神在此借一个审判接一个审判地临近这个犯罪的国。(1) 祂以饥荒的审判开始。先知在异象中看见了这事。他看见神创造蝗虫，使它们爬上那地，要吃尽其上的果实，剥夺它的美容，使其居民挨饿，摩7:1。神创造这些蝗虫，不仅因为它们本是祂的受造之物（在微小动物的构造中，也彰显神莫大的智慧和能力，蚂蚁的结构中之智慧与能力并不下于大象），更因为它们是祂怒气的工具。圣经说神对犯罪的百姓造出灾祸，耶18:11。这些蝗虫是为要吃尽那地的青物而造的，于是有极多的数目被预备。它们被差来是在王割菜之后，菜又发旺的时候。请看在此审判之前先有恩典来减轻。神本可差这些昆虫在春季初长之时把青草吃尽，那时青草最是急需、最为丰盛、也最是上好；但神任凭那草生长，任凭他们收割；王的菜已安稳收入仓房，因为君王自己也受田地的供应（传5:9），王的菜和他别的进项一样，不可或缺。如今作犹大王的乌西雅喜悦农事，代下26:10。但蝗虫只奉命吃尽后发的菜（乡间称之为 edgrew），就是再生草，比起先的远为逊色。神所赐给我们、并继续赐给我们的怜悯，比祂从我们收回的更多、更宝贵；这是我们当感恩而不抱怨的充足理由。先前一茬的怜悯之记忆，当使我们在后一茬遭遇失望时顺服神的旨意。先知在异象中看见这审判大肆蔓延。这些蝗虫吃尽那地的青物，那原当为牲畜所用的，主人当然因此受损。有人将此寓意为一支蹂躏毁灭的大军。在耶罗波安的日子，以色列国开始从先前诸王治下所受的荒凉中复原（王下14:25）；后发的菜在我们所读到的叙利亚诸王的割刈之后发旺起来，王下13:3。那时神就差亚述王如蝗虫般的大军来侵犯他们，使他们荒凉，就是摩6:14所说那国，他们从哈马口直到亚拉巴的河 afflict他们，这似乎是指王下14:25，那里说耶罗波安恢复了他们的境界，从哈马口直到亚拉巴海。当我们以为一切都稍有修复之时，神能使一切归于毁灭。(2) 祂进而施行火的审判，表明祂箭袋中有许多箭，有许多方式可使犯罪的国降卑（摩7:4）：祂命火来惩罚。 祂争辩，因为神对百姓的审判就是祂与他们的争讼；在其中祂对他们提起诉讼；而祂的争辩既非无故也非无据。祂命火来；祂已借先知通知他们祂的争辩，并拟好声明，陈明其意。或者祂呼召祂的使者，或别的好执行其公义的仆役。他们中间起了火，这或许指大旱（太阳本当地球得温暖，却烤焦它，把蝗虫已吃尽其尖梢的草根也烧毁），或指一种猛烈的热病，如焚在他们骨中的火，吞噬吞灭了大批的人，或指闪电，从天而降的火，烧灭他们的房屋，正如所多玛、蛾摩拉被烧灭一样（摩4:11），又或指他们城邑被焚，或是因意外，或是因敌人之手，因为火与刀常相并行；这样城邑被毁，正如乡间被蝗虫所毁一样。神所命的这火行了可怕的事；它吞灭深渊，正如从天降在以利亚祭坛上的火舔干了沟里的水。虽然为阻挡并熄灭这火所设的水如深渊的水一样，它仍把它吞灭；因为有谁、有何物能在神怒气所点的火前站立呢！它吞灭了一部分——它所差到之城中的一大部份；又如他备拉的火，烧尽了营的外围（民11:1）；当一些人被倾覆时，别的人如同从火中抽出来的一根柴。众人都该被吞灭，但它只吞灭了一部分，因为神并不挑起祂全部的怒气。
2. 先知出去在祂审判的道路上迎见祂，借祷告力求挽回祂的怒气，摩7:2。当他在异象中看见这些蝗虫所作的可畏之工，它们几乎吃尽了那地一切的青物（他预见它们若被任凭继续下去，必如此行），那时他说：主耶和华啊，赦免吧（摩7:2）；主耶和华啊，止息吧，摩7:5。那在讲道中向百姓预言审判的，却在为他们代求时恳求免去审判。他是先知，他要为你祷告。 先知的本分之一，就是为那些他们向之说预言的人祷告，借此表明他们虽宣告凶日，却并不渴望凶日来到。神所以把将临的灾祸指示祂的先知，为要叫他们不仅借警告、也借祷告、并站在破口防堵来挽回神的怒气，以此帮助百姓，正如那位至大的先知摩西所屡次行的。如今请在此观察，
(1.) 先知的祷告：主耶和华啊！ [1.] 求你赦免，并除去罪，摩7:2。他看见 trouble 的根底是罪，所以断定拯救的根底必是罪的赦免，便首先为此祈求。请注意：我们无论处在何种患难之下，无论是个人还是公众，罪的赦免是我们最当向神切求的。[2.] 求你止息，并收回审判；止息那火，止息那争辩；愿你向我们的怒气止息。 这是接着罪的赦免而来的。除掉原因，效果自止。请注意：凡神所争辩的人，很快就发觉自己何等需要呼求停战；并且有希望，纵然神已开始并在祂的争辩中行得甚远，这事仍可获得。
(2.) 先知为加强这祷告所用的理由：因为雅各微弱，他怎能站立得住呢？ 摩7:2。这话又重复一次（摩7:5），却不是无意义的重复。基督在痛苦之中恳切祷告，所说的话还是一样，一次又一次。[1.] 他所代求的乃是雅各，是那承认真神名、又呼求祂名的百姓，是雅各的子孙、祂所拣选的、与祂立约的。在这祷告中，雅各的案件被陈明在雅各的神面前。[2.] 雅各微弱，已经极其微小，因先前的审判而衰弱低下；所以这些审判若临到，他必全然被毁、归于无有。百姓稀少；从前不可胜数的雅各的尘土，如今很快就能数算。那少数又软弱（是虫子雅各，赛41:14）；他们无力自救，也无力互救。罪不久就使大国变小，使众多的减少，使丰盈的贫乏，使刚强的软弱。[3.] 他怎能站立得住呢？ 他已跌倒，不能自拔，也没有朋友扶助，没有人能扶起他，除非神的手如此行；那么如果那本该扶持他起来的手反而伸出与他为敌，他将何等下场呢？请注意：当神的教会处境极低、极无助之时，借我们的祷告将她交托给神的怜悯，乃是合宜的。
3. 神恩慈地放下祂的争辩，以回应先知的祷告，一次又一次（摩7:3）：耶和华就为此后悔。 祂并非改变心思，因为祂心志专一，谁能使祂转回呢？祂乃是改变方法，采取另一途径，定意以怜悯而非怒气行事。祂说：这灾可以免了。 又一次（摩7:6）：这灾也可免了。 蝗虫被撤回，被打发回去；火的进展被止住，这样他们就得了缓刑。请看祷告的能力，那恳切的祷告有何等大的功效，能成就何等大的事。借向审判官求情而止住审判的事，屡见不鲜。以色列的命被求得、因而获救，这并非头一遭。请看祷告的人、祷告的先知对一国之地的福分有多大，因此他们当受何等高的重视。若不是他们站在破口、守住关口，毁灭早就多次闯入了。请看神是何等乐意、何等迅速地施怜悯，祂等候施恩。阿摩司动议缓刑，便得了允准，因为神本就乐意赐下，并四围观看，看有谁肯为此代求，赛59:16。先前的缓刑并不被用来反对进一步的怜悯之恩，反倒更是我们祷告盼望进一步怜悯的鼓励。这事也必免去，正如那事一样。神的荣耀正在于祂屡次赦免，祂饶恕、赦免，不止七十个七次。
II. 我们在此看到那些屡蒙缓刑却始终未受感化、屡次陷入困境却始终未被引回到他们神和他们本分的人，至终被弃绝。这在异象中（摩7:7-8）和明说彻底灭亡的预言中（摩7:9）向先知表明。
1. 异象是关于准绳的，就是末端系有铅锤的线，是石匠和瓦匠砌墙时所用的，为要使墙又直又正、合乎规矩。(1.) 以色列是一堵墙，一堵坚固的墙，是神自己所立起的，作为祂设在他们中间之圣所的护墙、防御之墙。犹太教会论到自己说（歌8:10）：我是墙，我的两乳像其上的楼。 这墙是按准绳建筑的，十分精确、坚固。它的结构如此幸福、如此紧凑，一切都照着模型安排得宜；它长久如铜墙铁壁一般稳固。(2.) 但神如今站在这墙上，不是要扶持它，而是要践踏它，或者更准确地说，是考虑该怎样处置它。祂站在其上，手中拿着准绳，为要量它，好叫人看出它是一堵歪斜外凸的墙。准绳能显出弯曲之处。 这样神要把以色列民带到试验中，要揭露他们的恶行，显明他们在何处偏离；祂也要按公义将审判临到他们，要在他们中间吊起准绳，标明他们的墙必须拆到何处，正如大卫用绳量摩押人（撒下8:2）将他们处死。当神临近一民的灭亡时，圣经说祂以公平为准绳，以公义为铅锤；因为祂刑罚之时极其精确。如今已经定规：“我必不再宽恕他们；他们不再像从前那样被宽免缓刑；他们的刑罚不再被免去”，摩1:3。请注意：神的忍耐既久被冒犯，至终必被冒犯净尽；时候将到，那些屡次蒙宽容的将不再蒙宽容。我的灵必不永远与人相争。 屡次缓刑之后，行刑之日终必来到。
2. 预言是关于彻底的灭亡，摩7:9。(1.) 百姓的全体将被毁灭，连同那些作为他们装饰和防御的也要一同毁灭。此处他们不仅称为以色列，也称为以撒、以撒的家（摩7:16），有人以为这是暗指以撒名字的含义——喜笑；他们要成为四围列国的笑谈；他们的邻舍要讥笑他们。荒凉要临到他们的邱坛和他们的圣所——无论是他们的城堡还是他们的庙宇，两者都建在邱坛之上。他们的城堡他们以为安全，他们的庙宇他们视为庇护所。这些必被荒废，为要刑罚他们的偶像崇拜，并使他们那肉体的仗恃蒙羞——这两件事正是神与他们争辩的缘由。当这些被毁为荒场之时，他们可从刑罚中读出自己的罪和愚妄。(2.) 王室将首先倾覆，作为全国灭亡的凭据：我必兴起刀剑攻击耶罗波安的家——就是当时作十支派王的耶罗波安第二；他的家在他儿子撒迦利雅时被除灭，撒迦利雅在百姓面前被沙龙用刀杀了，沙龙背叛他，王下15:10。无论工具何等不义，神是公义的，神借他们兴起攻击那拜偶像的家。就是君王的宫殿，也不能抵挡神怒气的刀剑。
英文原文
Intercession for Israel; Ruin of Israel Foretold (785 BC)
¹ Thus hath the Lord GOD shewed unto me; and, behold, he formed grasshoppers in the beginning of the shooting up of the latter growth; and, lo, it was the latter growth after the king's mowings.
² And it came to pass, that when they had made an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech thee: by whom shall Jacob arise? for he is small.
³ The LORD repented for this: It shall not be, saith the LORD.
⁴ Thus hath the Lord GOD shewed unto me: and, behold, the Lord GOD called to contend by fire, and it devoured the great deep, and did eat up a part.
⁵ Then said I, O Lord GOD, cease, I beseech thee: by whom shall Jacob arise? for he is small.
⁶ The LORD repented for this: This also shall not be, saith the Lord GOD.
⁷ Thus he shewed me: and, behold, the Lord stood upon a wall made by a plumb-line, with a plumb-line in his hand.
⁸ 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:
⁹ And the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword.
We here see that God bears long, but that he will not bear always, with a provoking people, both these God here showed the prophet: Thus hath the Lord God showed me, Am 7:1,4,7. He showed him what was present, foreshowed him what was to come, gave him the knowledge both of what he did and of what he designed; for the Lord God reveals his secret unto his servants the prophets, Am 3:7.
I. We have here two instances of God's sparing mercy, remembered in the midst of judgment, the narratives of which are so much like one another that they will be best considered together, and very considerable they are.
1. God is here coming forth against this sinful nation, first by one judgment and then by another. (1.) He begins with the judgment of famine. The prophet saw this in vision. He saw God forming grasshoppers, or locusts, and bringing them up upon the land, to eat up the fruits of it, and so to strip it of its beauty and starve its inhabitants, Am 7:1. God formed these grasshoppers, not only as they were his creatures (and much of the wisdom and power of God appears in the formation of minute animals, as much in the structure of an ant as of an elephant), but as they were instruments of his wrath. God is said to frame evil against a sinful people, Jer 18:11. These grasshoppers were framed on purpose to eat up the grass of the land; and vast numbers of them were prepared accordingly. They were sent in the beginning of the shooting up of the latter growth, after the king's mowings. See here how the judgment was mitigated by the mercy that went before it. God could have sent these insects to eat up the grass at the beginning of the first growth, in the spring, when the grass was most needed, was most plentiful, and was the best in its kind; but God suffered that to grow, and suffered them to gather it in; the king's mowings were safely housed, for the king himself is served from the field (Ec 5:9), and could as ill be without his mowings as without any other branch of his revenues. Uzziah, who was now king of Judah, loved husbandry, 2Ch 26:10. But the grasshoppers were commissioned to eat up only the latter growth (the edgrew we call it in the country), the after-grass, which is of little value in comparison with the former. The mercies which God give us, and continues to us, are more numerous and more valuable than those he removes from us, which is a good reason why we should be thankful and not complain. The remembrance of the mercies of the former growth should make us submissive to the will of God when we meet with disappointments in the latter growth. The prophet, in vision, saw this judgment prevailing far. These grasshoppers ate up the grass of the land, which should have been for the cattle, which the owners must of course suffer by. Some understand this figuratively of a wasting destroying army brought upon them. In the days of Jeroboam the kingdom of Israel began to recover itself from the desolations it had been under in the former reigns (2Ki 14:25); the latter growth shot up, after the mowings of the kings of Syria, which we read of 2Ki 13:3. And then God commissioned the king of Assyria with an army of caterpillars to come upon them and lay them waste, that nation spoken of Am 6:14, which afflicted them from the entering of Hamath to the river of the wilderness, which seems to refer to 2Ki 14:25, where Jeroboam is said to have restored their coast from the entering of Hamath to the sea of the plain. God can bring all to ruin when we think all is in some good measure repaired. (2.) He proceeds to the judgment of fire, to show that he has many arrows in his quiver, many ways of humbling a sinful nation (Am 7:4): The Lord God called to contend by fire. He contended, for God's judgment upon a people are his controversies with them; in them he prosecutes his action against them; and his controversies are neither causeless nor groundless. He called to contend; he did by his prophets give them notice of his controversy, and drew up a declaration, setting forth the meaning of it. Or he called for his angels, or other ministers of his justice, that were to be employed in it. A fire was kindled among them, by which perhaps is meant a great drought (the heat of the sun, which should have warmed the earth, scorched it, and burnt up the roots of the grass which the locusts had eaten the spires of), or a raging fever, which was as a fire in their bones, which devoured and ate up multitudes, or lightning, fire from heaven, which consumed their houses, as Sodom and Gomorrah were consumed (Am 4:11), or it was the burning of their cities, either by accident or by the hand of the enemy, for fire and sword used to go together; thus were the towns wasted, as the country was by the grasshoppers. This fire, which God called for, did terrible execution; it devoured the great deep, as the fire that fell from heaven on Elijah's altar licked up the water that was in the trench. Though the water designed for the stopping and quenching of this fire was as the water of the great deep, yet it devoured it; for who, or what, can stand before a fire kindled by the wrath of God! It did eat up a part, a great part, of the cities where it was sent; or it was as the fire at Taberah, which consumed the outermost parts of the camp (Nu 11:1); when some were overthrown others were as brands plucked out of the fire. All deserved to be devoured, but it ate up only a part, for God does not stir up all his wrath.
2. The prophet goes forth to meet him in the way of his judgments, and by prayer seeks to turn away his wrath, Am 7:2. When he saw, in vision, what dreadful work these caterpillars made, that they had eaten up in a manner all the grass of the land (he foresaw they would do so, if suffered to go on), then he said, O Lord God! forgive, I beseech thee (Am 7:2); cease, I beseech thee, Am 7:5. He that foretold the judgment in his preaching to the people, yet deprecated it in his intercessions for them. He is a prophet, and he shall pray for thee. It was the business of prophets to pray for those to whom they prophesied, and so to make it appear that though they denounced they did not desire the woeful day. Therefore, God showed his prophets the evils coming, that they might befriend the people, not only by warning them, but by praying for them, and standing in the gap, to turn away God's wrath, as Moses, that great prophet, often did. Now observe here,
(1.) The prophet's prayer: O Lord God! [1.] Forgive, I beseech thee, and take away the sin, Am 7:2. He sees sin at the bottom of the trouble, and therefore concludes that the pardon of sin must be at the bottom of deliverance, and prays for that in the first place. Note, Whatever calamity we are under, personal or public, the forgiveness of sin is that which we should be most earnest with God for. [2.] Cease, I beseech thee, and take away the judgment; cease the fire, cease the controversy; cause they anger towards us to cease. This follows upon the forgiveness of sin. Take away the cause and effect will cease. Note, Those whom God contends with will soon find what need they have to cry for a cessation of arms; and there are hopes that though God has begun, and proceeded far, in his controversy, yet it may be obtained.
(2.) The prophet's plea to enforce this prayer: By whom shall Jacob arise, for he is small? Am 7:2. And it is repeated (Am 7:5) and yet no vain repetition. Christ, in his agony, prayed earnestly, saying the same words, again and again. [1.] It is Jacob that he is interceding for, the professing people of God, called by his name, calling on his name, the seed of Jacob, his chosen, and in covenant with him. It it Jacob's case that is in this prayer spread before the God of Jacob. [2.] Jacob is small, very small already, weakened and brought low by former judgments; and therefore, if these come, he will be quite ruined and brought to nothing. The people are few; the dust of Jacob, which was once innumerable, is now soon counted. Those few are feeble (it is the worm Jacob, Isa 41:14); they are unable to help themselves or one another. Sin will soon make a great people small, will diminish the numerous, impoverish the plenteous, and weaken the courageous. [3.] By whom shall he arise? He has fallen, and cannot help himself up, and he has no friend to help him, none to raise him, unless the hand of God do it; what will become of him, then, if the hand that should raise him to stretched out against him? Note, When the state of God's church is very low and very helpless it is proper to be recommended by our prayers to God's pity.
3. God graciously lets fall his controversy, in answer to the prophet's prayer, once and again (Am 7:3): The Lord repented for this. He did not change his mind, for he is one mind and who can turn him? But he changed his way, took another course, and determined to deal in mercy and not in wrath. He said, It shall not be. And again (Am 7:6), This also shall not be. The caterpillars were countermanded, were remanded; a stop was put to the progress of the fire, and thus a reprieve was granted. See the power of prayer, of effectual fervent prayer, and how much it avails, what great things it prevails for. A stop has many a time been put to a judgment by making supplication to the Judge. This was not the first time that Israel's life was begged, and so saved. See what a blessing praying people, praying prophets, are to a land, and therefore how highly they ought to be valued. Ruin would many a time have broken in if they had not stood in the breach, and made good the pass. See how ready, how swift, God is to show mercy, how he waits to be gracious. Amos moves for a reprieve, and obtains it, because God inclines to grant it and looks about to see if there be any that will intercede for it, Isa 59:16. Nor are former reprieves objected against further instances of mercy, but are rather encouragements to pray and hope for them. This also shall not be, any more than that. It is the glory of God that he multiplies to pardon, that he spares, and forgives, to more than seventy times seven times.
II. We have here the rejection of those at last who had been often reprieved and yet never reclaimed, reduced to straits and yet never reduced to their God and their duty. This is represented to the prophet by a vision (Am 7:7,8) and an express prediction of utter ruin, Am 7:9.
1. The vision is of a plumb-line, a line with a plummet at the end of it, such as masons and bricklayers use to run up a wall by, that they may work it straight and true, and by rule. (1.) Israel was a wall, a strong wall, which God himself had reared, as a bulwark, or wall of defence, to his sanctuary, which he set up among them. The Jewish church says of herself (So 8:10), I am a wall, and my breasts are like towers. This wall was made by a plumb-line, very exact and firm. So happy was its constitution, so well compacted, and every thing so well ordered according to the model; it had long stood fast as a wall of brass. But, (2.) God now stands upon this wall, not to hold it up, but to tread it down, or, rather, to consider what he should do with it. He stands upon it with a plumb-line in his hand, to take measure of it, that it may appear to be a bowing, bulging wall. Recti est index sui et oblique—This plumb-line would discover where it was crooked. Thus God would bring the people of Israel to the trial, would discover their wickedness, and show wherein they erred; and he would likewise bring his judgments upon them according to equity, would set a plumb-line in the midst of them, to mark how far their wall must be pulled down, as David measured the Moabites with a line (2Sa 8:2) to put them to death. And, when God is coming to the ruin of a people, he is said to lay judgment to the line and righteousness to the plummet; for when he punishes it is with exactness. It is now determined: "I will not again pass by them any more; they shall not be spared and reprieved as they have been; their punishment shall not be turned away," Am 1:3. Note, God's patience, which has long been sinned against, will at length be sinned away; and the time will come when those that have been spared often shall be no longer spared. My spirit shall not always strive. After frequent reprieves, yet a day of execution will come.
2. The prediction is of utter ruin, Am 7:9. (1.) The body of the people shall be destroyed, with all those things that were their ornament and defence. They are here called Isaac as well as Israel, the house of Isaac (Am 7:16), some think in allusion to the signification of Isaac's name; it is laughter; they shall become a jest among all their neighbours; their neighbours shall laugh at them. The desolation shall fasten upon their high places and their sanctuaries, either their castles or their temples, both built on high places. Their castles they thought safe, and their temples sacred as sanctuaries. These shall be laid waste, to punish them for their idolatry and to make them ashamed of their carnal confidences, which were the two things for which God had a controversy with them. When these were made desolate they might read their sin and folly in their punishment. (2.) The royal family shall sink first, as an earnest of the ruin of the whole kingdom: I will rise against the house of Jeroboam, Jeroboam the second, who was now king of the ten tribes; his family was extirpated in his son Zecharias, who was slain with the sword before the people, by Shallum who conspired against him, 2Ki 15:10. How unrighteous soever the instruments were, God was righteous, and in them God rose up against that idolatrous family. Even king's houses will be no shelter against the sword of God's wrath.
10-17
Amaziah's Charge against Amos; Amaziah's Doom (785 BC)
亚玛谢控告阿摩司；亚玛谢的刑罚（主前785年）\n\n> ¹⁰ 伯特利的祭司亚玛谢打发人到以色列王耶罗波安那里，说：阿摩司在以色列家中图谋背叛你；他所说的一切话，这国担当不起。\n> ¹¹ 因为阿摩司如此说：耶罗波安必被刀杀，以色列民必被掳掠离开本地。\n> ¹² 亚玛谢又对阿摩司说：你这先见哪，要逃往犹大地去，在那里糊口，在那里说预言。\n> ¹³ 却不要在伯特利再说预言；因为这里有王的圣所，有王的宫殿。\n> ¹⁴ 阿摩司对亚玛谢说：我原不是先知，也不是先知的门徒；我原是牧人，又是修理桑树的。\n> ¹⁵ 耶和华选召我，使我不跟从羊群，对我说：你去向我民以色列说预言。\n> ¹⁶ 亚玛谢啊，现在你要听耶和华的话。你说：不要向以色列说预言，也不要滴下言语攻击以撒家。\n> ¹⁷ 所以耶和华如此说：你的妻子必在城中作妓女；你的儿女必倒在刀下；你的地必被人用绳子量了分取；你自己必死在污秽之地。以色列民定被掳掠离开本地。\n\n人原本会以为：1. 我们在前半章所见之事，既已显明他们得宽限是为使他们有 悔改的余地，并且若不悔改便不能得赦免，便必唤醒百姓悔改。2. 这事既已显明先知阿摩司向他们所怀的善意——他不但在审判临到之时为他们祷告，并且已经成功使那些审判转消——若他们尚有丝毫感恩之心，便当因此将阿摩司系于心上。但结果恰恰相反；他们继续不悔改，而我们所听见的关于阿摩司的下一件事，便是他受逼迫。当知，伟大的圣徒为那恨他们之人祷告，这乃是他们的荣耀；而许多大罪人乃是那为他们祷告之人的仇敌，这乃是他们的羞辱（诗35:13、109:4）。我们在此——\n\nI. 有人恶意向王告发先知阿摩司（摩7:10-11）。告发者乃是 伯特利的祭司亚玛谢——在那里事奉金牛犊的众祭司之首，是 伯特利的省长（有人如此读），在当地民政事务上掌有主要权力。他控告阿摩司，不仅因阿摩司未得他许可便说预言，更因阿摩司说预言攻击他的祭坛——倘若阿摩司的讲道得以取信于人，那些祭坛不久便要被丢弃被拆毁。这样，以弗所制造神龛的匠人也恨恶保罗，因为他的讲道要破坏他们的生意。当知，自命圣洁的人通常最是真正成圣之人的死敌。祭司素来是最苦毒的逼迫者。亚玛谢向耶罗波安控告阿摩司。请留意：1. 所控之罪不外是叛逆：阿摩司在你中间图谋背叛，要废黜谋杀你；他图谋接续你的位，因此正以最有效的方法削弱你。他在王的好百姓心中撒下叛乱的种子，使他们厌恶王及其治理，好逐步将他们从效忠上引开；因此 这国担当不起他的话。这话暗暗向王示意，全国上下对他都已愤慨；又以此为他们之意，说他的讲道令人无法容忍，无人能与之相安——是这时代所绝不能容的，意即这时代的人所不能容。他所控告之叛逆的胆大妄为，及其对全国所能产生的恶影响，都暗含在控词的这一部分——他在以色列家中图谋背叛王。当知，控告弟兄之人将他们诬为君王与国度的仇敌、君王的叛逆、国家的祸患，这原非新事——其实他们倒是二者最好的朋友。心机深险的人惯于把明明并非举国之意的事宣称为举国之意。然而此处，恐怕也太过属实——百姓正如那些祭司一样，不能容忍直言。2. 为支持这控告而列入起诉书的言词（摩7:11）：阿摩司说（他们已备妥证人可以证明）耶罗波安必被刀杀，以色列必被掳掠；他们由此推论，他是君王和国家的仇敌，绝不可容忍。请看亚玛谢的恶毒；他不告诉王，阿摩司曾为以色列代求，并借其代求曾一次又一次地使审判转消，并且直到看见判令已经发出才放下他的代求；他也不告诉他，那些威吓原是有条件的，他已屡次向他们保证，只要他们悔改归正，灭亡便可避免。不但如此，阿摩司说 耶罗波安必被刀杀 并不属实——他也未如此死（王下14:28），他所说的是神必 用刀攻击耶罗波安的家（摩7:9）。神的先知和仆人常常不得不发出大卫的怨叹（诗56:5）：他们天天颠倒我的话。 但守望者看见刀剑将至而向百姓发出警告、使百姓得以保全，难道这是守望者的罪吗？或医师告诉病人其病之危险、使他采取治愈之法，难道这是医师的罪吗？愚昧人对自己是何等的仇敌，对自己的平安是何等的仇敌，对自己最好的朋友是何等的仇敌！耶罗波安似乎并未理会这控告；或许他敬畏先知，比他的祭司亚玛谢更惧怕神的权柄。\n\nII. 他用以说服阿摩司退去离开此地的方法（摩7:12-13）；他既不能借王之手将阿摩司下监、放逐或处死，或至少吓得他噤声或逃遁，便试用和平手段来摆脱他；他假意与他结交，并以种种谄媚之术竭力劝他往 犹大地 去说预言，不要在伯特利。他承认阿摩司是先见，并不明令他噤声，只是暗示他：\n\n1. 伯特利不是他行使职事的合宜之地，因为这里是 王的圣所——即王设立偶像及其祭坛祭司之处；又是 王的宫廷——即 王国之府，王室所居，审判之座所设之处；所以 不要再在这里说预言。 为何不可？(1.) 因为阿摩司是过于直率粗鲁的讲道者，不宜于宫廷和王之圣所。那 穿细软衣服、说圆滑柔语之人，才配王宫。(2.) 因为王之圣所中的敬拜，必使阿摩司时常烦恼；所以他当远远离开，所谓眼不见心不烦。(3.) 因为王和他的一家，在自己的宫廷和圣所中，被阿摩司奉主名不断地以责备和威吓加以困扰，原是不宜；仿佛君王的特权和贵胄的特权，正是当他们朝悬崖直奔之时，不被告知其危险。(4.) 因为他在那里不能指望得着任何赞赏或鼓励，反倒要受一些人的讥诮嘲弄，又受另一些人的威吓欺压；总之，他在那里不可能领人归正，也不可能说服任何人脱离那有王的权柄和榜样所支持的偶像崇拜。在那里传讲他的教义，不过是（如俗话所说）以头撞柱；所以 不要再在那里说预言。 但是，\n\n2. 他劝他说，犹大地才是他最宜立身之所：要速速逃往 那里去，在那里糊口，在那里说预言。 在那里你必安全；在那里你必受欢迎；那里的王宫和王之圣所都站在你一边；那里的先知必与你同心；那里的祭司和首领必看重你，并赐你体面的供养。请看：(1.) 恶人何等乐意摆脱那忠心责备他们的人，又是何等乐意 对先见说：不要看，或不要为我们看；那两个见证人乃是地上住居之人的 烦恼（启11:10）；人 在未到时候之前受烦恼，诚然可悯，然而那是为了防止永远的烦恼。(2.) 属肉体的人何等惯于以己度人。亚玛谢作为祭司所图的不过是其位之利，便以为阿摩司作先知也有同样的图谋，所以劝他到可以 糊口 之处说预言，到能确保饱食之处去；然而阿摩司奉命说预言之处，是神所指定之处、是最需要他之处，不是获利最多之处。当知，那些以敬虔为得利之门路、自己为财富和升迁所支配的人，也惯于以为这些是最能打动别人的诱因。\n\nIII. 阿摩司对亚玛谢这些暗示所作的回应。他并未 与血肉商量，他所图的也不是致富，而是 尽他的职事，并在其中显为忠心——不求全身而退，但求良心无亏；所以他决心坚守岗位。为回答亚玛谢——\n\n1. 他为自己始终忠于职守、坚守岗位辩护（摩7:14-15）；他确信有一件事不但能为他撑腰，更能约束他如此行，那就是他有神的权柄和差遣：我原不是先知，也不是先知的门徒——既非生来、也非长成于此职；起初并非如撒母耳和耶利米那样被定为先知；也未如许多其他人那样在先知学校受过教育；我原是牧人，看守牲畜的，又是修理桑树的。 我们的桑树不结果子，但他们的显然结果，阿摩司或为他的牲畜、或为他的家人收取其果，或用以售卖。他是个朴实的乡间人，在乡活中生养长大，惯于乡间的饮食。他既看守牛群，也 跟从羊群，神就在那时 选召 他，吩咐他 去向我民以色列说预言，将他从主所 领受的 信息传给他们。神使他成为先知，且是向他们说预言的先知，为他指定了工作和岗位。所以他不当被噤声，因为：(1.) 他能为自己的作为出示神的差遣。他并未在未受差遣之前就贸然前去，而是如保罗一样申明自己是 奉召作使徒；人若反对抵挡奉神名而来的人，若对他的 先见说：不要看，或使他所吩咐说话的人噤声，便必发觉这是 攻击神。对使者的侮辱便是对差遣他的君王的侮辱。那从神得着权柄的人，不当 惧怕人的面色。 (2.) 他在受差遣之前所处的卑微身份，非但不削弱、反倒坚固了他的权柄。[1.] 他从未想过要作先知，所以他的说预言不能归于被激起的期望或狂热的想象，乃纯粹出于神的感动。[2.] 他未在说预言的技艺或奥秘上受过教育或训练，所以他这方面的能力必是直接从神而来的，这是他从神得着使命无可辩驳的证据。使徒原是无学问的小民，他们所知显然是因 曾与耶稣同在（徒4:13）。宝贝放在这样的瓦器里，便显明 这莫大的能力是出于神，不是出于人（林后4:7）。[3.] 他有正当的职业，足以舒适地养活自己和家人；所以他无需如亚玛谢所暗示的为饼而说预言（摩7:12），不是以此为谋生的行业，而是以此为荣耀神、行善的托付。[4.] 他素来习惯于在贫穷农夫中间度简朴的生活，素不喜好华丽或美味，所以若非神所召他去做的事把他召到那里，他绝不会硬挤到王的宫廷和圣所之旁。[5.] 他既出身如此卑微，便无胆量向君王大人说话，更无胆量向他们说这样放胆激怒之言，若不是受了比自己更大的灵所感。若不是那差他的神刚强他，他便不能如此 硬着脸面好像坚石（赛50:7）。当知，神常拣选 世上软弱愚拙之物，为要使智慧强壮的羞愧；提哥亚的牧人当从神领受为他行事之权柄能力之时，便使伯特利的祭司蒙羞。\n\n2. 他因亚玛谢的抵挡而定他的罪，并向他宣告神的审判——并非出于私怨或报复，乃是奉主的名、凭他所赐的权柄（摩7:16-17）。亚玛谢既不容阿摩司讲道，他便受命特别向他讲道：亚玛谢啊，现在你要听耶和华的话——听而战栗。 那些不能容忍普遍灾祸的人，可以预期自己特有的灾祸。他所被控的罪，便是禁止阿摩司说预言；我们并未见殴打他，或把他囚在枷中，只是命令他噤声：不要向以色列说预言，也不要滴下言语攻击以撒家；他不许雷轰他们，连一言也不许滴在他们身上；他不能容忍，连那雨——那细雨——的最温柔的滴下也不能容忍。让他听听他的判罚吧。\n\n(1.) 因他抵挡阿摩司，神必使灾祸临到他自己和他的家。这便是使他罪恶满盈之罪。[1.] 他在一切亲属上都不得安慰，反在最亲近之人身上受苦：你的妻子必在城中作妓女——或被兵丁强行污辱，如利未人的妾在基比亚被便雅悯人所行（他们 玷污锡安的女子，哀5:11）；或她自己恶意地行淫——这虽是她的罪、她的大罪，却是他的苦、他的大苦、他的大辱——也是对他促进属灵淫乱之罪的公义报应。有时我们亲属的罪当视为神加在我们身上的审判。他的儿女虽为人诚实，却不能存活：你的儿女必倒在战争的刀下，他自己必活着看见这事。他既训练他们行恶，神便在其中剪除他们。[2.] 他必被夺去一切产业；那必落入仇敌之手，并被兵丁们 用绳子量了 分取。不义所得之物，难以久存。[3.] 他自己也必死于异乡——不是在 以色列地——那地原是归耶和华为圣的——而是在 污秽之地，在异教之国；这样一位恨恶并禁止神先知、并大大助长自己之地因拜偶像而被污秽的异教之人，正是在这样的异教之地结束他的一生，再合适不过了。\n\n(2.) 任凭他抵挡阿摩司，神仍必使灾祸临到那地和那民。他被控告说：以色列必被掳掠（摩7:11），但他坚持这话，并加以重复；因为人的不信不能使神的道归于无效。耶和华话语的负担 或可与之相争，却不能摆脱。任凭亚玛谢发怒、焦躁、说相反的话，以色列民定被掳掠离开本地。 当知，与神的审判相争是徒然的；因为神审判之时必得胜。封住神仆人之口，不能阻止神之道前进，因为这道不徒然返回。\n
英文原文
Amaziah's Charge against Amos; Amaziah's Doom (785 BC)
¹⁰ Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.
¹¹ For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land.
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:
¹³ But prophesy not again any more at Bethel: for it is the king's chapel, and it is the king's court.
¹⁴ Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet's son; but I was a herdman, and a gatherer of sycamore fruit:
¹⁵ And the LORD took me as I followed the flock, and the LORD said unto me, Go, prophesy unto my people Israel.
¹⁶ Now therefore hear thou the word of the LORD: Thou sayest, Prophesy not against Israel, and drop not thy word against the house of Isaac.
¹⁷ Therefore thus saith the LORD; Thy wife shall be a harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land.
One would have expected, 1. That what we met with in the former part of the chapter would awaken the people to repentance, when they saw that they were reprieved in order that they might have space to repent and that they could not obtain a pardon unless they did repent. 2. That it would endear the prophet Amos to them, who had not only shown his good-will to them in praying against the judgments that invaded them, but had prevailed to turn away those judgments, which, if they had had any sense of gratitude, would have gained him an interest in their affections. But it fell out quite contrary; they continue impenitent, and the next news we hear of Amos is that he is persecuted. Note, As it is the praise of great saints that they pray for those that are enemies to them, so it is the shame of many great sinners that they are enemies to those who pray for them, Ps 35:13,109:4. We have here,
I. The malicious information brought to the king against the prophet Amos, Am 7:10,11. The informer was Amaziah the priest of Bethel, the chief of the priests that ministered to the golden calf there, the president of Bethel (so some read it), that had the principal hand in civil affairs there. He complained against Amos, not only because he prophesied without license from him, but because he prophesied against his altars, which would soon be deserted and demolished if Amos's preaching could but gain credit. Thus the shrine-makers at Ephesus hated Paul, because his preaching tended to spoil their trade. Note, Great pretenders to sanctity are commonly the worst enemies to those who are really sanctified. Priests have been the most bitter persecutors. Amaziah brings an information to Jeroboam against Amos. Observe, 1. The crime he is charged with is no less than treason: "Amos has conspired against thee, to depose and murder thee; he aims at succeeding thee, and therefore is taking the most effectual way to weaken thee. He sows the seeds of sedition in the hearts of the good subjects of the king, and makes them disaffected to him and his government, that he may draw them by degrees from their allegiance; upon this account the land is not able to bear his words." It is slyly insinuated to the king that the country was exasperated against him, and it is given in as their sense that his preaching was intolerable, and such as nobody could be reconciled to, such as the times would by no means bear, that is, the men of the times would not. Both the impudence of his supposed treason, and the bad influence it would have upon the country, are intimated in that part of the charge, that he conspired against the king in the midst of the house of Israel. Note, It is no new thing for the accusers of the brethren to misrepresent them as enemies to the king and kingdom, as traitors to their prince and troublers of the land, when really they are the best friends to both. And it is common for designing men to assert that as the sense of the country which is far from being so. And yet here, I doubt, it was too true, that the people could not bear plain dealing any more than the priests. 2. The words laid in the indictment for the support of this charge (Am 7:11): Amos says (and they have witnesses ready to prove it) Jeroboam shall die by the sword, and Israel shall be led away captive; and hence they infer that he is an enemy to his king and country, and not to be tolerated. See the malice of Amaziah; he does not tell the king how Amos had interceded for Israel, and by his intercession had turned away first one judgment and then another, and did not let fall his intercession till he saw the decree had gone forth; he does not tell him that these threatenings were conditional, and that he had often assured them that if they would repent and reform the ruin should be prevented. Nay, it was not true that he said, Jeroboam shall die by the sword, nor did he so die (2Ki 14:28), but that God would rise against the house of Jeroboam with the sword, Am 7:9. God's prophets and ministers have often had occasion to make David's complaint (Ps 56:5), Every day they wrest my words. But shall it be made the watchman's crime, when he sees the sword coming, to give warning to the people, that they may get themselves secured? or the physician's crime to tell his patient of the danger of his disease, that he may use means for the cure of it? What enemies are foolish men to themselves, to their own peace, to their best friends! It does not appear that Jeroboam took any notice of this information; perhaps he reverenced a prophet, and stood more in awe of the divine authority than Amaziah his priest did.
II. The method he used to persuade Amos to withdraw and quit the country (Am 7:12,13); when he could not gain his point with the king to have Amos imprisoned, banished, or put to death, or at least to have him frightened into silence or flight, he tried what he could do by fair means to get rid of him; he insinuated himself into his acquaintance, and with all the arts of wheedling endeavored to persuade him to go and prophesy in the land of Judah, and not at Bethel. He owns him to be a seer, and does not pretend to enjoin him silence, but suggests to him,
1. That Bethel was not a proper place for him to exercise his ministry in, for it was the king's chapel, or sanctuary, where he had his idols and their altars and priests; and it was the king's court, or the house of the kingdom, where the royal family resided and where were set the thrones of judgment; and therefore prophesy not any more here. And why not? (1.) Because Amos is too plain and blunt a preacher for the court and the king's chapel. Those that wear silk and fine clothing, and speak silken soft words, are fit for king's palaces. (2.) Because the worship that is in the king's chapel will be a continual vexation and trouble to Amos; let him therefore get far enough from it, and what the eye sees not the heart grieves not for. (3.) Because it was not fit that the king and his house should be affronted in their own court and chapel by the reproofs and threatenings which Amos was continually teazing them with in the name of the Lord; as if it were the prerogative of the prince, and the privilege of the peers, when they are running headlong upon a precipice, not to be told of their danger. (4.) Because he could not expect any countenance or encouragement there, but, on the contrary, to be bantered and ridiculed by some and to be threatened and brow-beaten by others; however, he could not think to make any converts there, or to persuade any from that idolatry which was supported by the authority and example of the king. To preach his doctrine there was but (as we say) to run his head against a post; and therefore prophesy no more there. But,
2. He persuades him that the land of Judah was the fittest place for him to set up in: Flee thee away thither with all speed, and there eat bread, and prophesy there. There thou wilt be safe; there thou wilt be welcome; the king's court and chapel there are on thy side; the prophets there will second thee; the priests and princes there will take notice of thee, and allow thee an honourable maintenance. See here, (1.) How willing wicked men are to get clear of their faithful reprovers, and how ready to say to the seers, See not, or See not for us; the two witnesses were a torment to those that dwelt on the earth (Re 11:10), and it were indeed a pity that men should be tormented before the time, but that it is in order to the preventing of eternal torment. (2.) How apt worldly men are to measure others by themselves. Amaziah, as a priest, aimed at nothing but the profits of his place, and he thought Amos, as a prophet, had the same views, and therefore advised him to prophesy were he might eat bread, where he might be sure to have as much as he chose; whereas Amos was to prophesy where God appointed him, and where there was most need of him, not where he would get most money. Note, Those that make gain their godliness, and are governed by the hopes of wealth and preferment themselves, are ready to think these the most powerful inducements with others also.
III. The reply which Amos made to these suggestions of Amaziah's. He did not consult with flesh and blood, nor was it his care to enrich himself, but to make full proof of his ministry, and to be found faithful in the discharge of it, not to sleep in a whole skin, but to keep a good conscience; and therefore he resolved to abide by his post, and, in answer to Amaziah,
1. He justified himself in his constant adherence to his work and to his place (Am 7:14,15); and that which he was sure would not only bear him out, but bind him to it, was that he had a divine warrant and commission for it: "I was no prophet, nor prophet's son, neither born nor bred to the office, not originally designed for a prophet, as Samuel and Jeremiah, not educated in the schools of the prophets, as many others were; but I was a herdsman, a keeper of cattle, and a gatherer of sycamore-fruit." Our sycamores bear no fruit, but, it seems, theirs did, which Amos gathered either for his cattle or for himself and his family, or to sell. He was a plain country-man, bred up and employed in country work and used to country fare. He followed the flocks as well as the herds, and thence God took him, and bade him go and prophesy to his people Israel, deliver to them such messages as he should from time to time receive from the Lord. God made him a prophet, and a prophet to them, appointed him his work and appointed him his post. Therefore he ought not to be silenced, for, (1.) He could produce a divine commission for what he did. He did not run before he was sent, but pleads, as Paul, that he was called to be an apostle; and men will find it is at their peril if they contradict and oppose any that come in God's name, if they say to his seers, See not, or silence those whom he has bidden to speak; such fight against God. An affront done to an ambassador is an affront to the prince that sends him. Those that have a warrant from God ought not to fear the face of man. (2.) The mean character he wore before he received that commission strengthened his warrant, so far was it from weakening it. [1.] He had no thoughts at all of ever being a prophet, and therefore his prophesying could not be imputed to a raised expectation or a heated imagination, but purely to a divine impulse. [2.] He was not educated nor instructed in the art or mystery of prophesying, and therefore he must have his abilities for it immediately from God, which is an undeniable proof that he had his mission from him. The apostles, being originally unlearned and ignorant men, evidenced that they owed their knowledge to their having been with Jesus, Act 4:13. When the treasure is put into such earthen vessels, it is thereby made to appear that the excellency of the power is of God, and not of man, 2Co 4:7. [3.] He had an honest calling, by which he could comfortably maintain himself and his family; and therefore did not need to prophesy for bread, as Amaziah suggested (Am 7:12), did not take it up as a trade to live by, but as a trust to honour God and do good with. [4.] He had all his days been accustomed to a plain homely way of living among poor husbandmen, and never affected either gaieties or dainties, and therefore would not have thrust himself so near the king's court and chapel if the business God had called him to had not called him thither. [5.] Having been so meanly bred, he could not have the courage to speak to kings and great men, especially to speak such bold and provoking things to them, if he had not been animated by a greater spirit than his own. If God, that sent him, had not strengthened him, he could not thus have set his face as a flint, Isa 50:7. Note, God often chooses the weak and foolish things of the world to confound the wise and mighty; and a herdman of Tekoa puts to shame a priest of Bethel, when he receives from God authority and ability to act for him.
2. He condemns Amaziah for the opposition he gave them, and denounces the judgments of God against him, not from any private resentment or revenge, but in the name of the Lord and by authority from him, Am 7:16,17. Amaziah would not suffer Amos to preach at all, and therefore he is particularly ordered to preach against him: Now therefore hear thou the word of the Lord, hear it and tremble. Those that cannot bear general woes may expect woes of their own. The sin he is charged with is forbidding Amos to prophesy; we do not find that he beat him, or put him in the stocks, only he enjoined him silence: Prophesy not against Israel, and drop not thy word against the house of Isaac; he must not only thunder against them, but he must not so much as drop a word against them; he cannot bear, no, not the most gentle distilling of that rain, that small rain. Let him therefore hear his doom.
(1.) For the opposition he gave to Amos God will bring ruin upon himself and his family. This was the sin that filled the measure of his iniquity. [1.] He shall have no comfort in any of his relations, but be afflicted in those that were nearest to him: His wife shall be a harlot; either she shall be forcibly abused by the soldiers, as the Levite's concubine by the men of Gibeah (they ravish the women of Zion, La 5:11), or she shall herself wickedly play the harlot, which, though her sin, her great sin, would be his affliction, his great affliction and reproach, and a just punishment upon him for promoting spiritual whoredom. Sometimes the sins of our relations are to be looked upon as judgments of God upon us. His children, though they keep honest, yet shall not keep alive: His sons and his daughters shall fall by the sword of war, and he himself shall live to see it. He has trained them up in iniquity, and therefore God will cut them off in it. [2.] He shall be stripped of all his estate; it shall fall into the hand of the enemy, and be divided by line, by lot, among the soldiers. What is ill begotten will not be long kept. [3.] He shall himself perish in a strange country, not in the land of Israel, which had been holiness to the Lord, but in a polluted land, in a heathen country, the fittest place for such a heathen to end his days in, that hated and silenced God's prophets and contributed so much to the polluting of his own land with idolatry.
(2.) Notwithstanding the opposition he gave to Amos, God will bring ruin upon the land and nation. He was accused for saying, Israel shall be led away captive (Am 7:11), but he stands to it, and repeats it; for the unbelief of man shall not make the word of God of no effect. The burden of the word of the Lord may be striven with, but it cannot be shaken off. Let Amaziah rage, and fret, and say what he will to the contrary, Israel shall surely go into captivity forth of his land. Note, it is to no purpose to contend with the judgments of God; for when God judges he will overcome. Stopping the mouths of God's ministers will not stop the progress of God's word, for it shall not return void.
在本章中，我们看到：I. 神借着审判与以色列争辩，但审判被暂缓，并因阿摩司的祈求而转消，摩7:1-6。2. 神的忍耐终因他们的顽梗而耗尽，他们被弃绝，并被判以彻底的灭亡，摩7:7-9。II. 以色列借着对神先知的抵挡而与神争辩。1. 亚玛谢告发阿摩司（摩7:10-11），并竭力要把他当作公众祸患驱逐出境，摩7:12-13。2. 阿摩司为自己的先知职分辩护（摩7:14-15），并向控告他的亚玛谢宣告神的审判（摩7:16-17）；因为，当争战是在神与人之间时，不难预见，也很容易预言，谁必败落至终。