Amos

The prophet did not leave the Judeans out of his diatribe (see 2:4–5). Both Zion (Jerusalem), the capital of Judah, and Samaria, the capital of Israel, were strong fortresses, easily defended. But pride and self-confidence are never fitting for God’s cherished people.

Stronger cities than either Jerusalem or Samaria had already fallen. Among these were Calneh, in south-central Mesopotamia (see Gen. 10:10; Isa. 10:9); Hamath, in Syria to the north of Israel; and Gath, a Philistine city southwest of Israel. Since the three locations reflect the entire extent of the so-called “Fertile Crescent,” they may have been chosen for their representative value. No city in the whole region could claim immunity to destruction.

The only hope for either Israel or Judah was in the power of God made available through repentance, but Israel, at least, saw no need for such a thing.

Instead of mourning and grieving over their sins and those of their nation (v. 6), the Israelites were treating themselves to the very best of life’s pleasures. It was these people, the “cream” of Israelite society, whom the Assyrians would take first into exile (v. 7). On God’s requirements concerning wealth and the wealthy, see note on 3:15.

Ivory was then, as now, a luxury. These people indulged in tender lamb and veal, not the tougher mutton and beef. On ivory, see note on 3:15.

Although the Israelite elite emulated David in making music, and perhaps congratulated themselves on that, it is clear that they had no real awareness of the deep meaning of the Hebrew psalms with their passion for God and his ways.

Wine in bowls and finest oils are further indications that any trace of moderation or restraint was gone from this complacent upper echelon of society. They cared extravagantly for their own bodies but cared nothing for the needs of others. The two main tribes in Israel were Ephraim and Manasseh, descended from Joseph.

Israel’s paganized religion, their strong fortresses, and their decadent culture would be helpless against the enemy that God was raising up.

sworn by himself. See Gen. 22:16; Isa. 45:23; Jer. 22:5; 51:14. Hebrews 6:13 explains this on the grounds that “he had no one greater by whom to swear.” On strongholds, see Amos 3:9–11 and note.

While the general sense of this vignette is clear—nothing would be left of the great houses and families—the specific sense is not as clear. Perhaps it describes a time when the survivors (v. 10) would be so traumatized that they would be afraid of any mention of the name of the LORD lest it be done inappropriately and bring yet more disaster upon them.

horses run on rocks. Even the least-educated farmer understands that there are laws of nature that must be obeyed if life and health are to be preserved. But Israel’s leaders have no such understanding. Perverting justice and righteousness is ultimately as destructive as trying to get a crop from a rock pile. On both justice and wormwood, see note on 5:7.

Lo-debar and Karnaim were two cities on the east side of the Jordan. Lo-debar may be the same as Debir in Josh. 13:26. If so, it was located on the northern border of Gad, near Mahanaim (see also 2 Sam. 9:4–5; 17:27). Karnaim was farther north, in the territory of Bashan (see Amos 4:1). Both cities were in areas that were in constant dispute with Syria. It is likely that Israel had succeeded in recapturing them from Syria during the Assyrian weakness just before Amos’s time, and that this was a cause for Israelite self-confidence.

Amos says the little victories of the previous verse will be nothing compared to the destruction that is to come. Lebo-hamath was in the far north, in the valley between the Lebanon and the Anti-Lebanon Mountains. The Brook of the Arabah is in the valley in the far south between the Dead Sea and the Gulf of Aqaba. The Assyrian conquest and oppression would cover the whole land, not just a few isolated cities.