Amos 3:3-8

3-8. The prophet’s authority. Amos anticipated the startling effect of his message. Many would consider him a madman, and pay no attention to his words, unless he could convince them that they were indeed a message from Jehovah. This he attempts to do in Amos 3:3-8. By a series of illustrations he points out that every effect presupposes a cause (3-6); on this principle his prophesying presupposes that he is sent by Jehovah, who desires to make known beforehand his purpose (7, 8). The illustrations are taken from everyday life, and their very simplicity would make them impressive. It is gratuitous to call the philosophy underlying some of the illustrations unsound, or to bring forward exceptions which would invalidate the prophet’s argument. Neither the prophet nor his hearers were acquainted with the Christian philosophy of the twentieth century; they held the philosophic conceptions implied in the illustrations, and they were concerned with general rules rather than with exceptions; therefore to them the arguments would be convincing.

In spite of all that has been said to the contrary, this interpretation of Amos 3:3-8, which is accepted by most commentators, seems the most natural; the interpretation revived and defended at length by Harper, which considers 3-8 an announcement of the dissolution of the covenant relation between Jehovah and Israel and of the impending doom, is less probable.

Can [“shall”] two walk together, except they be [“have”] agreed? A symbolical or allegorical interpretation, “unless they are of the same mind or opinion,” is out of place. Hence it is useless to speculate whether the “two” are Jehovah and the prophet, or Jehovah and Israel, or Jehovah and Assyria, etc. Amos uses a simple illustration, which is to be understood literally. They be agreed is literally, they have pointed out to each other, that is, they have come to an agreement. The force of the question is, “Do any two men walk together unless they have previously agreed to meet and travel together?” Everyone familiar with conditions in Palestine would see the point. The roads are not always safe. Therefore a man does not travel alone if he can avoid it; but rather than join himself to a stranger or chance acquaintance, who might prove to be a robber, he remains by himself. Consequently, if two men are seen traveling together, the inevitable conclusion is that they have met by previous agreement. G.A. Smith says, “For there (in the wilds of Palestine) men meet and take the same road as seldom as ships at sea.”

Lion… young lion See on Hosea 5:14.

Roar The Hebrew has several words to describe the lion’s roar. The word used here denotes the roar of the lion as he springs upon the prey (Amos 1:2; Isaiah 5:29 a; Psalms 104:21).

Forest Or, jungle. The roar is an unfailing indication that the lion has found a prey.

Cry out Literally, give forth his voice; not, as before, the roar with which the lion springs upon his prey, but the “growl of satisfaction” uttered as he devours the prey. When this sound is heard the hearer knows that the prey has been taken.

In a snare upon the earth LXX, omits “in a snare,” and may be correct. If a bird falls pon the ground it proves that a gin or snare has been set for him. If “in a snare” is retained, “gin” would better be rendered “bait”; the whole clause, “and there is no bait to it,” which is a more literal rendering of the Hebrew. The word does at times designate the instrument with which birds are caught, but in general it means anything that allures to destruction (Exodus 23:33; Deuteronomy 7:16).

Shall one take up a snare from the earth Better, R.V., “shall a snare spring up from the ground.” By snare is meant a kind of clap net; its workings as described here would point to a trap similar to those used by the ancient Egyptians, which consisted of network spread over two flaps moving on a common axis, to which was attached a spring. The bait was placed upon this spring; when the bait was touched the two sides flew up from the ground and the net enveloped the bird. The springing up of the sides was evidence that something had touched the spring and was now entrapped.

Trumpet Or, horn (see on Hosea 5:8). The sounding of the horn was the danger signal; everyone knew when he heard it that danger was near, and was terrified.

Evil Not moral evil, but calamity or misfortune, such as famine or pestilence.

Jehovah hath not done it? The modern Christian may hesitate to say that Jehovah is directly responsible for every calamity and disaster. The ancient Hebrew knew no such hesitation, for he disregarded entirely what we are accustomed to call secondary causes, and ascribed every event, good or bad, the cause of which he could not perceive with his senses, to the direct activity of Jehovah (Amos 4:4 ff.; Isa 6:9-10 ; 2 Samuel 24:1 ff.).

To a pious Hebrew of ordinary intellect the illustrations adduced would be conclusive. The prophet now proceeds to apply the illustrations to the point in hand (8). He prepares the way by a statement of what he considers the general method of divine procedure (7). Jehovah, before undertaking anything, reveals his purpose to the prophet.

The Lord Jehovah See on Amos 1:8.

His secret His purpose.

His servants The prophets are so called because their duty was to carry out the divine commission (1 Kings 18:36; 2 Kings 9:7). Some may be inclined to consider this statement an exaggeration, yet the fact remains that every great crisis in Israel was accompanied by the appearance of one prophet or more (see on Amos 2:11). Now follows the application. The message of the prophet may seem strange; it is indeed startling, but there is a reason for it.

The lion hath roared A figure of Jehovah approaching for judgment (Hosea 13:7); he is ready to spring upon his prey; already his terrible roar may be heard (Amos 1:2); it is time to tremble. Hath spoken To reveal his secret (compare Amos 3:7); the prophet is bound to proclaim it.