*Minor differences ignored. Grouped by changes, with first version listed as example.
Some render the verse thus, "Hear ye this word, because upon you, or for you, I raise a lamentation:" but we shall hereafter speak more at large as to the proper rendering. Let us see what the subject is. The Prophet here denounces on the Israelites the punishment they had deserved; and yet they did not think that it was nigh; and they ferociously despised, I have no doubt, the denunciation itself, because no chance had as yet taken place, which might have pointed out such a destruction. Hence the Prophet and his threatenings were both despised. He however threatens them here in severe terms with the judgment of God, which they feared not: and this is the reason why he says, Hear ye. It was not, indeed, without reason that he thus began and intimated that they greatly flattered themselves, nay, that they stopped their ears against wholesome counsels: the admonition would have been otherwise superfluous. The Prophet then indirectly reproves that supine indifference in which the Israelites indulged themselves. But with regard to the words, some, as I have before mentioned, refer this lamentation to Amos himself, as though he had said, that he lamented the state of the people, finding that they were so stupid, and did not perceive how dreadful the wrath of God is. Since, then, they thus flattered themselves in their sins, those interpreters think that the Prophet here assumes the character of a mourner for that irreclaimable people. Hear, he says, this word even because I lament over you. For the more refractory the people were, the more touched with grief the prophet no doubt was: for he saw how horrible the judgment of God was, which was nigh them, on account of their stubbornness. No wonder then that the Prophet says here, that he undertook or raised lamentation for the people; and this mode of speaking is common in Scripture. But yet I rather think that another sense is more suitable to this place, which becomes evident by putting in an exegetic particle, Hear ye then this word which I raise upon you, even a lamentation, etc. The word ms', mesha, rendered burden, is derived from the verb ns', nusha, which means to raise up: and there is a striking allusion to the subject treated of here. For the Prophet does not here simply teach the people, nor comfort them, nor does he only warn them, but he denounces on them the last punishment. We hence see the import of the expression, to raise up a word; it was the same as though he said, "I lay on you this prophecy:" for a burden is laid on the shoulders of men when God's wrath is denounced. It afterwards follows, Even a lamentation, O house of Israel; which means, "I raise upon you a word, which will constrain you to mourn and lament: though now ye are so refractory against God, that ye spurn all warnings, and reject all threatening; yet this word shall at last prove mournful to you." This seems to be the genuine sense of the Prophet: in the first place, he reproves the stupidity of the people of Israel, by demanding a hearing; then he reproves their contempt of God in despising all threatenings; and he shows also that this prophecy would prove mournful to them for having so long trifled with God, "The lament of the house of Israel shall be this word, which I now raise up upon you." it follows --
In order to impress Israel the more, Amos begins this his third appeal by a "dirge" over its destruction, mourning over those who were full of joy, and thought themselves safe and enviable. As if a living man, in the midst of his pride and luxury and buoyant recklessness of heart, could see his own funeral procession, and hear, as it were, over himself the "earth to earth, ashes to ashes, dust to dust." It would give solemn thoughts, even though he should impatiently put them from him. So must it to Israel, when after the tide of victories of Jeroboam II, Amos said, "Hear this word which I am lifting up," as a heavy weight, to cast it down "against" or "upon you," a funeral "dirge," O house of Israel. Human greatness is so unstable, human strength so fleeting, that the prophet of decay finds a response in man's own conscience, however he may silence or resent it. He would not resent it, unless he felt its force.
Dionysius: "Amos, an Israelite, mourneth over Israel, as Samuel did over Saul 1-Samuel 15:35, or as Isaiah says, "I will weep bitterly; labor not to comfort me, because of the spoiling of the daughter of my people" Isaiah 22:4; images of Him who wept over Jerusalem." "So are they bewailed, who know not why they are bewailed, the more miserable, because they know not their own misery."
Hear ye this word - Attend to this doleful song which I make for the house of Israel.
Hear ye the word which I take up against you,.... And which was not his own word, but the word of the Lord; and which he took up, by his direction as a heavy burden as some prophecies are called, and this was; and which, though against them, a reproof for their sins, and denunciation of punishment for them, yet was to be heard; for every word of God is pure, and to be hearkened to, whether for us or against us; since the whole is profitable, either for doctrine and instruction in righteousness, or for reproof and correction. It may be rendered, "which I take up concerning you", or "over you" (z):
even a lamentation, O house of Israel; a mournful ditty, an elegiac song over the house of Israel, now expiring, and as it were dead. This word was like Ezekiel's roll, in which were written "lamentation, and mourning, and woe", Ezekiel 2:10; full of mournful matter, misery, and distress, as follows:
(z) "de vobis", Tigurine version, Mercerus, Piscator, Cocceius; "super vos", Pagninus, Montanus; "pro vobis", Vatablus.
The convincing, awakening word must be heard and heeded, as well as words of comfort and peace; for whether we hear or forbear, the word of God shall take effect. The Lord still proclaims mercy to men, but they often expect deliverance from such self-invented forms as make their condemnation sure. While they refuse to come to Christ and to seek mercy in and by him, that they may live, the fire of Divine wrath breaks forth upon them. Men may make an idol of the world, but will find it cannot protect.
ELEGY OVER THE PROSTRATE KINGDOM: RENEWED EXHORTATIONS TO REPENTANCE: GOD DECLARES THAT THE COMING DAY OF JUDGMENT SHALL BE TERRIBLE TO THE SCORNERS WHO DESPISE IT: CEREMONIAL SERVICES ARE NOT ACCEPTABLE TO HIM WHERE TRUE PIETY EXISTS NOT: ISRAEL SHALL THEREFORE BE REMOVED FAR EASTWARD. (Amos 5:1-27)
lamentation--an elegy for the destruction coming on you. Compare Ezekiel 32:2, "take up," namely, as a mournful burden (Ezekiel 19:1; Ezekiel 27:2).
The Elegy. - Amos 5:1. "Hear ye this word, which I raise over you; a lamentation, O house of Israel. Amos 5:2. The virgin Israel is fallen; she does not rise up again; cast down upon her soil; no one sets her up. Amos 5:3. For thus saith the Lord Jehovah, The city that goes out by a thousand will retain a hundred, and that which goes out by a hundred will retain ten, for the house of Israel." הדּבר הזּה is still further defined in the relative clause אשׁר וגו as קינה, a mournful song, lit., a lamentation or dirge for one who is dead (cf. 2-Samuel 1:17; 2-Chronicles 35:25). אשׁר is a relative pronoun, not a conjunction (for); and qı̄nâh is an explanatory apposition: which I raise or commence as (or "namely") a lamentation. "House of Israel" is synonymous with "house of Joseph" (Amos 5:6), hence Israel of the ten tribes. The lamentation follows in Amos 5:2, showing itself to be a song by the rhythm and by its poetical form. נפל, to fall, denotes a violent death (2-Samuel 1:19, 2-Samuel 1:25), and is here a figure used to denote the overthrow or destruction of the kingdom. The expression virgin Israel (an epexegetical genitive, not "of Israel") rests upon a poetical personification of the population of a city or of a kingdom, as a daughter, and wherever the further idea of being unconquered is added, as a virgin (see at Isaiah 23:12). Here, too, the term "virgin" is used to indicate the contrast between the overthrow predicted and the original destination of Israel, as the people of God, to be unconquered by any heathen nation whatever. The second clause of the verse strengthens the first. נטּשׁ, to be stretched out or cast down, describes the fall as a violent overthrow. The third verse does not form part of the lamentation, but gives a brief, cursory vindication of it by the announcement that Israel will perish in war, even to a very small remnant. יצא refers to their marching out to war, and אלף, מאה is subordinated to it, as a more precise definition of the manner in which they marched out (cf. Ewald, 279, b).
*More commentary available at chapter level.