Tyndale Open Study NotesAmos 8

This section contains five visions. It is helpful to compare how these visions develop with the judgments listed earlier in Amos 4:6–11.

The judgments listed there include:

• famine,

• drought,

• destruction of crops,

• plagues, and

• widespread destruction.

This vision continues the prophetic sermon that started in Amos 7:1 and was paused for the conversation with Amaziah.

the end has come: Amos uses a play on words between summer fruit (Hebrew qayits) and the end has come (Hebrew ba’ haqqets). The end had come for God's people, Israel, because they were like ripe fruit, ready to be harvested in judgment.

This section provides more details on the accusations and decisions mentioned earlier (read with Amos 2:6–6:14).

• Work was strictly forbidden on the Sabbath day (Exodus 20:9–10). Amos suggests that shops also closed during pagan new-moon religious festivals.

• Merchants cheated their customers by using small ephahs (containers for measuring grain), so buyers received less than they paid for. They also cheated their suppliers by using heavy shekels (weights of silver) on their scales, so sellers received less payment. God’s law clearly forbade these dishonest practices (Leviticus 19:35–36; Deuteronomy 25:13–16; see Proverbs 11:1; 16:11; 20:10, 23).

the Pride of Jacob: The same Hebrew phrase in Amos 6:8 refers to Israel’s arrogance. Here, it likely names God, the rightful focus of Israel’s pride. In other places (Psalm 47:4; Nahum 2:2), this phrase refers to the promised land under a king from David’s lineage (compare Jeremiah 13:9; Ezekiel 32:12). If it means the land here, it emphasizes Israel’s misguided pride in its national and geographic identity.

The day of the Lord would bring a complete reversal of the created order. The world would seem to fall back into chaos, as if creation itself were being undone.

The prophet Jeremiah used similar images when he described the devastation of Judah as the Babylonian armies drew near (Jeremiah 4:23). Other prophets also used this language to describe God’s judgment, speaking of the sun, moon, and stars growing dark or disappearing (Isaiah 13:10; 34:4; 50:3; Ezekiel 32:7–8; Joel 2:10, 31; Micah 3:6).

a famine of hearing the words of the LORD: God sent prophets to Israel to speak directly to them, but Israel told the prophets not to prophesy (Amos 2:11–12). Now they had what they wanted, but the silence was more terrible than God's roar and thunder. God became distant (see Ezekiel 7:26; 20:3; Micah 3:4, 7). The time for speaking was over; the time of judgment had come.

from sea to sea: Israel's natural boundaries stretch from sea to sea. The Mediterranean Sea is on the west, and the Dead Sea is on the east. The other borders are simply called the north and the east.

• The god of Dan refers to the northern shrine of the golden calf set up by Jeroboam I (see 1 Kings 12:28–29; 2 Kings 10:29).

• the way of Beersheba: Beersheba had apparently become a worship center in the southern kingdom. Archaeologists have discovered the remains of a horned altar in Beersheba's ruins.