Amos 8:11-14

11-14. Some effects of the judgment. In the agony and despair of the judgment people will hunger and thirst for the word of Jehovah, but they will not find it.

The days come Better, are about to come (see on Amos 2:13; compare Amos 4:2); “the days” is identical with “that day” (Amos 8:9).

Famine… thirst Calamities with which they were familiar (Amos 4:6-8); but this experience will be unique.

Hearing the words of Jehovah The ancient versions and some Hebrew manuscripts read the singular “word,” and this is to be preferred (Amos 8:12); it is the common expression for a communication from Jehovah (2 Kings 3:12; Jeremiah 27:18, etc.). The word which they seek is either the word of instruction this they desire to know, and they are willing to heed it, in order that they may escape further distress or the word of consolation, which they need and for which they long in their distress.

The intensity of the people’s yearning is depicted in Amos 8:12. Far and wide they seek it, but in vain.

Wander Literally, totter, or, reel (Amos 4:8). Though exhausted, they continue, with uncertain steps, their search, hoping that their efforts may yet be rewarded.

From sea to sea Since the prophet is concerned with the Hebrew people exclusively (Amos 8:14), this is best interpreted as meaning “from the Dead Sea to the Mediterranean,” the southern and western limits of Israel (Joel 2:20; Zechariah 14:8; compare 2 Kings 14:25).

From the north even to the east Literally, to the rising (of the sun). This completes the circle. The Dead Sea is called also the eastern sea (Zechariah 14:8). Though the four expressions are not exactly synonymous with “from north to south, from east to west,” that is their meaning. In every direction do the people seek for relief, but in vain.

Amos 8:13 is thought by many to be a later interpolation, chiefly because it seems to speak of physical thirst, while its immediate context, Amos 8:11-12, speaks of spiritual famine and thirst. Others, thinking that the prophet has in mind throughout material famine and physical thirst, omit Amos 8:11-12 or parts of these verses. Harper omits only “for thirst” in Amos 8:13, and thus brings Amos 8:13 in harmony with Amos 8:11-12. It may be asked, however, whether it is necessary to establish complete harmony between Amos 8:11-12 and Amos 8:13. May not Amos 8:13 introduce a new thought? If an emendation is thought necessary, that of Harper seems the most satisfactory; “for thirst” could easily have come in at a later time.

Fair virgins and young men The beauty and strength of the nation. Even youth, which ordinarily can endure severe strains, will be unable to stand up under this calamity. But if the strongest succumb what will become of the weak?

Thirst To be understood literally. It is mentioned rather than hunger because of the more intense suffering accompanying Amos 2:14.

They that swear Must be the “fair virgins and young men” (Amos 8:13; see on Hosea 4:15).

Sin of Samaria The allusion is undoubtedly to the calf at Beth-el (see on Hosea 8:5), which was the embodiment of Israel’s guilt (Hosea 10:8). Samaria, the capital, stands for Israel, the people or the land. The fact that Amos nowhere else uses Samaria as equivalent to Israel is not sufficient reason for changing it into Beth-el; nor is it necessary to change the word translated “sin.” Most modern commentators, however, read “god of Beth-el.” The Israelites made their oaths by the calf of Beth-el rather than by Jehovah; and since men swear by that which they hold dearest, these oaths were evidence that the Israelites had transferred their affections to the calf.

Thy god… liveth R.V., “As thy god… liveth.” The common formula used in swearing an oath.

Dan Where Jeroboam set up the other calf (1 Kings 12:29). The city was located near the northern boundary of Israel, at the foot of Mount Hermon, near the head of the main source of the Jordan River. It is now called Tel-el-Kadi. Its deity also was the calf.

The manner of Beer-sheba liveth Better, R.V., “As the way of Beer-sheba liveth.” “To swear by a way” has always impressed Bible students as a peculiar expression; hence way has been interpreted in the sense of worship, or, manner. But this does not relieve the difficulty.

As a result many emendations have been proposed. It is doubtful, however, if any one of these is more satisfactory than the present text, which is not altogether unintelligible. The sanctuary at Beer-sheba was undoubtedly expected by the common people to abide forever; therefore the road leading to the sanctuary might be thought to remain always; consequently it would not be so very strange that the pilgrims passing over it should swear by it. Even to-day Arabs swear “by the sacred way to Mecca”; and Mitchell quotes Ruckert’s Hariri, 1: 189, “By the pilgrimage and the height of Mina, where the pious host stone Satan.” Beer-sheba See on Amos 5:5. All those who have thus forsaken Jehovah will be utterly destroyed (Amos 5:2).