Amos 7:2
And when the locusts had eaten every green plant in the land, I said, "Lord GOD, please forgive! How will Jacob survive, since he is so small?"
When they had finished eating the grass of the land
This phrase sets the scene for a vision of judgment. The "grass of the land" refers to the vegetation that sustains life, symbolizing the basic provisions from God. In the Hebrew context, grass often represents the transient nature of life (Isaiah 40:6-8). The consumption of the grass by locusts, as described earlier in the chapter, signifies a devastating judgment that leaves the land barren. Historically, locust plagues were common in the ancient Near East and were seen as divine punishment (Exodus 10:12-15). This imagery underscores the severity of God's impending judgment on Israel due to their persistent disobedience.

I said
The prophet Amos speaks directly to God, demonstrating the intimate relationship between the prophet and the divine. This phrase indicates a moment of intercession, where Amos steps into the role of a mediator. The Hebrew verb "אמר" (amar) is often used to denote speaking or declaring, emphasizing the authority and earnestness of Amos's plea. This reflects the prophetic tradition where prophets often intercede on behalf of the people (Exodus 32:11-14).

‘Lord GOD, please forgive!
Amos addresses God with the title "Lord GOD," which in Hebrew is "אֲדֹנָי יְהוִה" (Adonai Yahweh), a combination that emphasizes both the sovereignty and covenantal relationship of God with Israel. The plea for forgiveness highlights the prophet's understanding of God's mercy and willingness to relent from sending calamity. The Hebrew word for forgive, "סָלַח" (salach), is a powerful term that conveys the idea of pardoning or sparing. This request for forgiveness is a central theme in the prophetic literature, where the prophets often call for repentance and divine mercy (Joel 2:13).

How can Jacob survive?
"Jacob" is a poetic reference to the nation of Israel, invoking the patriarch whose name was changed to Israel (Genesis 32:28). This name is used to remind the people of their covenantal identity and heritage. The question "How can Jacob survive?" reflects the dire situation and the prophet's concern for the nation's survival amidst divine judgment. It underscores the vulnerability of Israel, which, despite its chosen status, is not immune to the consequences of sin. This rhetorical question is a plea for divine intervention and a reminder of the need for national repentance.

He is so small!
This phrase emphasizes the weakness and insignificance of Israel in the face of impending disaster. The Hebrew word "קָטֹן" (qaton) means small or insignificant, highlighting the nation's inability to withstand the judgment without divine aid. This acknowledgment of Israel's frailty serves as a call to humility and dependence on God. It reflects the biblical theme that God's strength is made perfect in weakness (2 Corinthians 12:9), and it is often in moments of vulnerability that God's people are called to return to Him in faith and repentance.

Persons / Places / Events
1. Amos
A prophet from Tekoa, called by God to deliver messages of judgment and hope to Israel. He is known for his boldness and directness in addressing the sins of the people.

2. Lord GOD (Yahweh)
The covenant-keeping God of Israel, who is both just and merciful. In this passage, He is the one to whom Amos directs his intercession.

3. Jacob
A reference to the nation of Israel, descended from Jacob, the patriarch. Here, it symbolizes the people of Israel in their vulnerable state.

4. The Locusts
Represent a divine judgment sent by God to consume the land, symbolizing the impending devastation due to Israel's disobedience.

5. The Land
Refers to the land of Israel, which is under threat of destruction due to the people's sins and the subsequent divine judgment.
Teaching Points
The Power of Intercession
Amos's prayer demonstrates the importance of interceding for others, especially when they are facing judgment. Believers are called to stand in the gap for those who are spiritually vulnerable.

Recognizing Our Smallness
Amos acknowledges Israel's smallness and vulnerability, reminding us of our dependence on God's mercy. We must recognize our limitations and seek God's strength and forgiveness.

God's Willingness to Forgive
Despite the severity of the judgment, Amos appeals to God's forgiving nature. This teaches us that no matter how dire the situation, God's mercy is always available to those who repent.

The Consequences of Disobedience
The impending destruction by locusts serves as a warning about the consequences of turning away from God. It is a call to live in obedience and faithfulness to His commands.
Bible Study Questions
1. How does Amos's intercession for Israel challenge us to pray for our communities and nations today?

2. In what ways can recognizing our "smallness" before God lead to a deeper reliance on His strength and mercy?

3. How do the locusts in Amos 7:2 serve as a metaphor for the consequences of sin in our lives?

4. What can we learn from Amos about the balance between acknowledging God's judgment and appealing to His mercy?

5. How can we apply the concept of intercessory prayer in our daily lives, especially for those who are spiritually lost or struggling?
Connections to Other Scriptures
Exodus 10
The plague of locusts in Egypt serves as a historical parallel, illustrating God's power to use natural phenomena as instruments of judgment.

Joel 1
The prophet Joel also speaks of locusts as a symbol of judgment, calling the people to repentance and highlighting God's willingness to relent.

Psalm 130
This psalm emphasizes God's forgiveness and mercy, echoing Amos's plea for forgiveness and the hope for divine intervention.

James 5:16
The power of intercessory prayer is highlighted, showing the effectiveness of righteous individuals praying for others, as Amos does for Israel.
Help for JacobJ. Cross, D. D.Amos 7:2
How to have a RevivalHomiletic MonthlyAmos 7:2
Intercessory PrayerJ.R. Thomson Amos 7:2
Jacob CrippledE. D. Green.Amos 7:2
The Duty of Christians Towards the JewsDavid Roberts, D. D.Amos 7:2
The True Helper of the ChurchE. D. Griffin, D. D.Amos 7:2
Intercession for Pardon PrevailingA. Shanks.Amos 7:1-6
Revelation and PrayerHomilistAmos 7:1-6
Revelation and PrayerD. Thomas Amos 7:1-6
People
Amaziah, Amos, Isaac, Jacob, Jeroboam
Places
Bethel, Brook of the Arabah
Topics
Able, Arise, Beg, Beseech, Clean, Consume, Cried, Eaten, Eating, Finished, Forgive, Grass, Herb, Jacob, Mercy, O, Pardon, Pass, Please, Sovereign, Stand, Survive, Vegetation, Wholly
Dictionary of Bible Themes
Amos 7:2

     1205   God, titles of

Amos 7:1-6

     1120   God, repentance of
     6655   forgiveness, application

Amos 7:1-9

     1469   visions

Amos 7:2-5

     4847   smallness

Library
Whether Irony is a Sin?
Objection 1: It seems that irony, which consists in belittling oneself, is not a sin. For no sin arises from one's being strengthened by God: and yet this leads one to belittle oneself, according to Prov. 30:1,2: "The vision which the man spoke, with whom is God, and who being strengthened by God, abiding with him, said, I am the most foolish of men." Also it is written (Amos 7:14): "Amos answered . . . I am not a prophet." Therefore irony, whereby a man belittles himself in words, is not a sin.
Saint Thomas Aquinas—Summa Theologica

Scriptural Types.
1. The material world is full of analogies adapted to the illustration of spiritual things. No teacher ever drew from this inexhaustible storehouse such a rich variety of examples as our Saviour. His disciples are the salt of the earth, the light of the world, and a city set on a hill. From the ravens which God feeds and the lilies which God clothes, he teaches the unreasonableness of worldly anxiety. The kingdom of heaven is like seed sown in different soils, like a field of wheat and tares
E. P. Barrows—Companion to the Bible

The History of the Prophetic Sermons, Epistles, and Apocalypses
[Sidenote: Real character and aims of the prophets] To understand and rightly interpret the prophetic writings of the Old Testament it is necessary to cast aside a false impression as to the character of the prophets which is widely prevalent. They were not foretellers, but forth-tellers. Instead of being vague dreamers, in imagination living far in the distant future, they were most emphatically men of their own times, enlightened and devoted patriots, social and ethical reformers, and spiritual
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The River of Egypt, Rhinocorura. The Lake of Sirbon.
Pliny writes, "From Pelusium are the intrenchments of Chabrias: mount Casius: the temple of Jupiter Casius: the tomb of Pompey the Great: Ostracine: Arabia is bounded sixty-five miles from Pelusium: soon after begins Idumea and Palestine from the rising up of the Sirbon lake." Either my eyes deceive me, while I read these things,--or mount Casius lies nearer Pelusium, than the lake of Sirbon. The maps have ill placed the Sirbon between mount Casius and Pelusium. Sirbon implies burning; the name of
John Lightfoot—From the Talmud and Hebraica

The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

On the Interpretation of Scripture
IT is a strange, though familiar fact, that great differences of opinion exist respecting the Interpretation of Scripture. All Christians receive the Old and New Testament as sacred writings, but they are not agreed about the meaning which they attribute to them. The book itself remains as at the first; the commentators seem rather to reflect the changing atmosphere of the world or of the Church. Different individuals or bodies of Christians have a different point of view, to which their interpretation
Frederick Temple—Essays and Reviews: The Education of the World

The Essay which Brings up the Rear in this Very Guilty Volume is from The...
The Essay which brings up the rear in this very guilty volume is from the pen of the "Rev. Benjamin Jowett, M.A., [Fellow and Tutor of Balliol College, and] Regius Professor of Greek in the University of Oxford,"--"a gentleman whose high personal character and general respectability seem to give a weight to his words, which assuredly they do not carry of themselves [143] ." His performance is entitled "On the Interpretation of Scripture:" being, in reality, nothing else but a laborious denial of
John William Burgon—Inspiration and Interpretation

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