Amos 7:1-3

1-3. The swarm of locusts.

The Lord Jehovah See on Amos 1:8.

Showed unto me Literally, caused me to see presented in a vision. A just regard for the language forbids the interpretation of the form in which the truths are presented in these chapters purely as a literary device, adopted by the prophet to express in a forceful manner certain truths and convictions which impressed themselves upon him as the result of ordinary processes of thinking. The vision is mentioned as one of the divine means of communication (Numbers 12:6), and the reality of such visions cannot be denied. Modern psychological researches have made possible a clearer understanding of the nature of these visions. The prophet, meditating upon the nature and character of Jehovah, the divine claims upon Israel, and the people’s failure to recognize these claims, became so lost in contemplation that he fell into a trance, when all external objects were entirely removed from his mental horizon, he being alive only to the subject uppermost in his heart and mind. While in this sensitive mood, receptive to anything related to the subject of his contemplation, there was impressed upon him, in the form of calamities familiar to the prophet, the certainty of the nation’s doom. He in turn presented the pictures to the people.

He formed Literally, was forming. Amos saw the process. LXX. apparently reads in the place of the verb a noun, “a swarm” or “a brood” (of locusts).

Grasshoppers R.V., “locusts.” The word used here occurs again only in Nahum 3:17. Many think that it is descriptive of locusts in the larva stage, when they are first hatched, but this is not certain. For other terms see on Joel 1:4.

The latter growth The exact meaning of the Hebrew word is doubtful. It is from the same root as a word translated latter rain the rain falling in March and April (Joel 2:23); and the word used here is thought by some to refer to the spring crops, which mature quickly after the fall of the latter rain. After the fall rains the seed springs up and begins to grow, but the growth is checked by the cold of the winter months; in the early spring the rise in temperature and the latter rain put new life into vegetation. Others interpret the word as referring to the aftermath, the second growth after one crop has been gathered. This is the meaning suggested by the English translations.

After the king’s mowings Whichever translation of the preceding word is accepted, these words, if they are a correct reproduction of the original, must mean that the first crop went to the king as a sort of taxation (1 Kings 18:5; compare 1 Kings 4:7); only the second growth went to the people. While the people were preparing to gather their share the locusts appeared and threatened to devour all. To this interpretation two objections may be raised: (1) It is not certain that it was customary for the king to claim the first crops; the passages quoted in support are not conclusive. (2) The interpretation causes Amos to contradict himself. Everywhere else he makes the king and the nobles suffer most severely (compare Amos 7:9), here he would exempt the king from all judgment; he allows him to gather his share, only the people he makes to suffer. The second objection holds good against another interpretation, which makes king’s mowings a designation of the harvest season; the mowing of the royal fields would be the signal that the proper time for mowing had arrived, but out of respect for the king the common people waited until his fields had been mowed. The weakness of this interpretation is shown also by the last suggestion. Respect for the king cannot have been a sufficient reason for letting crops become overripe.

The difficulties vanish if the word translated “mowings” is given a different meaning. It comes from a root meaning originally to shear (sheep); only in a secondary sense is it used of the shearing of the fields mowing. If the primary meaning is retained here the time indicated is after the king’s sheep-shearings. The shearing of the king’s sheep may have been a signal for others to do the same, and this may have become a common designation of the shearing season. If thus interpreted the words determine more definitely the time when the plague of locusts appeared. The spring rains had fallen, vegetation looked promising; but after the sheep-shearing season, perhaps in the late spring, a swarm of locusts covered the land, threatening to destroy completely the spring crops.

When they had made an end The Hebrew underlying this translation is peculiar. Besides, it requires the assumption that a second calamity appeared before the mental vision of the prophet; for it (Amos 7:3) cannot refer to a calamity already past. A slight emendation results in “as they were making an end,” that is, as they were proceeding to ravage the country, but before they accomplished it. A similar meaning, “when they were on the point of devouring,” is given to the present Hebrew text by Mitchell, but this seems grammatically impossible.

Grass Better, herb (as in Genesis 1:11-12; Genesis 1:29, etc.); it includes all vegetation.

Seeing that complete devastation is imminent, the prophet appeals for mercy (compare Numbers 14:19).

Forgive The petition shows that Amos thought of Jehovah not exclusively as a stern, uncompassionate judge. The reason for the plea is added.

Jacob The people of Israel cannot endure such calamity; they would never recover from it.

Small Their resources are limited. LXX. and other versions read, “Who shall raise up Jacob?”

Repented An anthropomorphism like “swear” (Amos 4:2; see on Joel 2:13). Jehovah responded to the prophet’s prayer.

This Not some new, unnamed calamity, but the plague of locusts, which was still in its initial stage.

It shall not be Shall not be allowed to proceed.