Thus the Lord Jehovah showed me: and, behold, he formed locusts in the beginning of the shooting up of the latter growth after the king’s mowings.

And it came to pass that, when they made an end of eating the grass of the land, then I said, O Lord Jehovah, forgive, I beseech thee: how shall Jacob stand? for he is small.

Jehovah repented concerning this: It shall not be, saith Jehovah.

Thus the Lord Jehovah showed me: and, behold, the Lord Jehovah called to contend by fire; and it devoured the great deep, and would have eaten up the land.

Then said I, O Lord Jehovah, cease, I beseech thee: how shall Jacob stand? for he is small.

Jehovah repented concerning this: This also shall not be, saith the Lord Jehovah.

A new section of the book of Amos begins with chapter 7. Before this he has been speaking directly to the people warning them concerning their sins which will make judgment necessary. Now he speaks of several visions which he saw relating to the Israel of his day.

The Lord Jehovah revealed these visions to the prophet. The prophets speak only the word which the Lord has given them to speak; and their visions are only those which the Lord has caused them to see. These visions which Amos saw speak of destruction. The prophet sees the Lord forming locusts. This plague is not due to natural circumstances, but the Lord is fanning them! It is a vision which is seen in the spring of the year, The first cutting of hay has been gathered in. This cutting was for the king’s stables. This was a good crop and the royal needs are met. The next cutting is for the people. Their livelihood depends on this crop. Now Amos sees this vision! The Lord is fanning locusts which will eat every green thing. Amos is alarmed! Does he now wait until the locusts have made an end of all the vegetation? Our translation gives that impression. But then it would be too late. Remember, we are here dealing with a vision. The text might also more properly be translated: “When they would have made an end of eating the grass of the land.” Amos does not wait until the destruction is accomplished, but he makes his plea after he has seen the host of locusts.

We often receive the impression that Amos is only a prophet of indignation. He thunders against the sin of his day. He gives a vivid portrayal of the coming judgments. But Amos is not only a prophet of doom. Though he is an austere man he has a pastoral heart! His heart is full of love for his people. He is not only the stem prophet, he is also a sympathetic priest. Such a man Israel needs one who portrays sin as it is, and one who can also pray.

As soon as Amos sees the destruction approaching he prays for his people. It is a very brief prayer, but it is the outpouring of a priestly soul. He does not pray: “Oh, Lord, remove the locusts.” No, he sees the reason for the locusts. He prays; “O Lord, forgive!” That is the need. This people deserves destruction. If the locusts are removed, other evils will come. The root of the matter is—sin! The only way this people will be spared is through the forgiving grace of their God. He pleads with the covenant God.

In the previous chapter the prophet spoke of the greatness and strength of Israel. He spoke in irony to the people. Now, when he stands before God, he says the very opposite. How shall Jacob stand? How shall this people ever contend with their God? Jacob is small. Israel has no strength. Israel boasts of its accomplishments. Amos knows better. If God enters into judgment with this people, it will be consumed.

What is the effect of the prophet’s prayer? Jehovah repented concerning this. It shall not be, saith Jehovah. Did God change his mind? God doesn’t change in his being nor does he change his mind (Malachi 3:6). What does Amos mean by these words? He is not the only Biblical writer who has spoken in this manner. He is simply using human terms in speaking of God so that his ways become understandable to men. Amos’ prayer is heard. This evil does not come. Intercessory prayer is effective.

Now Amos receives another vision. Again he sees Jehovah ready to contend with the people by means of fire. The fire of which the prophet speaks is the heat of the sun causing severe drought. This vision is not seen during the spring of the year, but in mid-summer. The heat of the sun can be so scorching that it dries up all vegetation. Amos is now made to see this drought in its most extreme form. It is so great that “the great deep” is devoured. This does not have reference to the seas but to the underground water supply. The water table falls lower and lower. This is the water necessary to life on the ground. As the sun devours this deep it threatens to eat up the land. This will mean famine. The poor, the common people, are the ones who suffer the most when such visitations come. Nothing will grow if this scorching heat comes.

Again the prophet becomes priest. His people are in danger. He is the only one who realizes how great the danger is. The people see no danger threatening their prosperity and security. However, God has revealed it to his prophet. God’s judgments are just, but the prophet’s love for the people drives him to God’s mercy seat. His prayer differs from the previous one. Then he prayed, “O Lord, forgive.” Now he cries out, “Cease, I beseech thee.” Surely, Amos recognizes this second evil as a judgment on sin as well as the first. We must not conclude that he now loses sight of the need of forgiveness. But the second evil is more intense than the first. It is so terrible that it gives rise to an outcry of the soul, “Cease!” Hold it back! Do not allow this judgment to fall on this people!

Amos pleads on the same basis as formerly. He comes to the covenant God. Jacob will not be able to stand for he is small. If this judgment is carried out, Israel will be consumed.

God had not allowed the previous judgment to come, but will his long-suffering have no end? No, his readiness to forgive is endless. When Amos prays this second time the answer is the same as it was before. This evil is also stayed. Israel must never complain that God had dealt hastily with them. Amos prayed for forgiveness but Israel had not repented. Still God waits. A mere man prays and the God of judgment lays his rod aside. Amos was maligned, but how blessed is the people whose prophet is a priest! Amos here reminds us of the great High priest who stood in the breach and reconciled God and man.

Questions for discussion:

1. Why do even God’s people often give a natural interpretation of calamities rather than speaking of them as sent by God? Should we seek God’s hand in all calamities, such as war and sickness?

2. Should a minister be an able intercessor as well as an able preacher? Why doesn’t the former receive as much emphasis as the latter?

3. What does Amos teach us when he prays for forgiveness rather than the removal of locusts? Is this type of prayer common with us?

4. What significance is there in the fact that he addresses God as Jehovah, covenant God?

5. Amos refers to the weakness of Israel when he prays. Why are we small in our own sight when we are engaged in true prayer? Why does prayer naturally make one humble?