It also militates against the supposition of a mere collection, that in the last vision the prevailing regard to the kingdom of the ten tribes disappears almost entirely, and that, like the third chapter of Hosea, it relates to the whole of the Covenant-people,—in agreement with the reference to the earthquake mentioned in the inscription, which the prophet had experienced in Judah, and which brought into view, not a particular, but a general, judgment.
The symbolical clothing, however, forms the sole difference betwixt the second part and the first. As the "real centre and essence of the book" the second part cannot be regarded; the threatening is as clear and impressive in the first part.
That which is common to Amos with the contemporary prophets, is the absolute clearness with which he foresees that, before salvation comes, all that is glorious, not only in Israel, but in Judah also, must be given over to destruction. Judah and Israel shall be overflowed by the heathen world, the Temple at Jerusalem destroyed, the Davidic dynasty dethroned, and the inhabitants of both kingdoms carried away into captivity. But afterwards, the restoration of David's tabernacle (ix. 11), and the extension of the kingdom of God far beyond the borders of the heathen world (ver. 12), take place. The most characteristic point is the emanation of salvation from the family of David, at the time of its deepest abasement.
[ [1]] Bochart remains unrefuted by the assertions of Hitzig, Baur, and others, who make Amos the owner of a plantation of sycamores, which, according to them, made him a wealthy man. בלס can be understood only of the plucking, or gathering of the fruits of the sycamores. The "cutting of the bark" is by no means obvious, and is too much the language of natural history. That the prophet's real vocation is designated by בוקר, and that בולס שקמים is not, by any means, something independent of, and co-ordinate with that, appears from ver. 15, where the בוקר is resumed. The fruits of the sycamores may, occasionally, not have a disagreeable taste, for him who eats them only as a dainty; but they are at all events very poor ordinary food; compare Warnekros in Eichhorn's Repert. 11. 256.
[ [2]] The groundlessness of such a mode of viewing things is shown by the prophecy of events such as that mentioned in i. 15: "The people of Aram are carried away to Kir, saith the Lord;" compare the fulfilment in 2 Kings xvi. 9. They had originally come from Kir, Amos ix. 7. This circumstance furnished the natural foundation for the prophecy, and it was certainly this circumstance also which induced the conqueror to adopt his measures. But the supernatural character of the definite prophecy remains, nevertheless, unshaken.
[ [3]] Caspari in his commentary on Micah, S. 69, is wrong in remarking: "Joel beholds the instruments of punitive justice upon Israel, as numberless hosts only; Amos, already, as a single nation." In Amos vi. 14 the גוי as little means a single nation, as it does in the fundamental passage, Deut. xxviii. 49 ff., beyond the definiteness of which Amos does not go.
[ [4]] Scarcely any doubt can, however, be entertained that we have here before us a consequence of the war mentioned in 2 Kings iii., viz., the vengeance which the Moabites took for what they suffered on that occasion.
[CHAPTER IX.]
The chapter opens with a vision. The temple, shaken by the Angel of the Lord in its very foundations, falls down, and buries Judah and Israel under its ruins. Without a figure,—the breach of the Covenant by the Covenant-people brings destruction upon them. The prophet endeavours to strengthen the impression of this threatening upon their mind, by breaking down the supports of false security by which they sought to evade it. There is no deliverance, no escape, vers. 2-4, for the Almighty God is the enemy and pursuer, vers. 5, 6. There is no mercy on account of the Covenant, for Israel is no more the Covenant-people. They shall not, however, be altogether destroyed; but the destruction of the sinful mass shall be accompanied by the preservation of a small number of the godly, vers. 7-10. This great sifting is followed, however, by the restoration; the tabernacle of David which is fallen, the kingdom of God among Israel, connected with the family of David, shall be raised up again, ver. 11; rendered glorious by its extension over the heathen, ver. 12; and blessed with the abundance of the divine gifts, vers. 12-15.