And it came to pass, that when they had made an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech thee: by whom shall Jacob arise? for he is small.
And it came to pass, that when they had made an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech thee (וְהָיָה אִם־כִּלָּה לֶאֱכוֹל אֶת־עֵשֶׂב הָאָרֶץ וָאֹמַר אֲדֹנָי יְהוִה סְלַח־נָא)—in this vision, Amos sees the locust swarm about to devour Israel's crops completely. The phrase "made an end of eating" (killah le'ekhol, כִּלָּה לֶאֱכוֹל) indicates total consumption, leaving nothing. At this critical moment, Amos intercedes: "forgive, I beseech thee" (selach-na, סְלַח־נָא). The verb salach (סָלַח, "forgive/pardon") appears almost exclusively with God as subject—only God can truly forgive covenant violations.
By whom shall Jacob arise? for he is small (מִי יָקוּם יַעֲקֹב כִּי קָטֹן הוּא)—Amos's intercessory plea uses the name "Jacob" rather than "Israel," emphasizing the nation's vulnerability and dependence on divine grace. The verb qum (קוּם, "arise/stand") asks who will sustain or restore Jacob if this judgment falls. The description "he is small" (qaton hu, קָטֹן הוּא) doesn't refer to population size but to helplessness and insignificance apart from God. This is the language of covenant relationship—Moses used similar intercession after the golden calf (Exodus 32:11-14), as did Abraham for Sodom (Genesis 18:23-32).
Amos's intercession demonstrates the prophet's mediatorial role. Though commissioned to announce judgment, he doesn't delight in destruction but pleads for mercy. This foreshadows Christ, the ultimate Prophet-Mediator (1 Timothy 2:5, Hebrews 7:25), who ever lives to make intercession. The passage teaches that God's warnings are meant to provoke repentance and intercession, not fatalistic resignation. Verse 3 reveals God's response: "The LORD repented for this: It shall not be, saith the LORD." Divine "repentance" (nacham, נָחַם) means God relents from announced judgment when conditions change—here, because of prophetic intercession. This doesn't contradict God's immutability (Numbers 23:19, 1 Samuel 15:29) but demonstrates His responsiveness within covenant relationship. Prayer matters; intercession moves God's hand.
Historical Context
This vision likely occurred early in Amos's prophetic ministry, before Israel's impenitence had exhausted divine patience. The locust imagery recalls Joel's locust plague (Joel 1:4-7, 2:25), which devastated Judah and prompted national repentance. Locusts were covenant curses for disobedience (Deuteronomy 28:38, 42), capable of destroying entire harvests in hours. Ancient Near Eastern texts document locust plagues' catastrophic impact on agriculture and economy.
Amos's double intercession (verses 2 and 5) successfully delays judgment, showing God's patience and the power of prophetic prayer. However, verses 7-9 and chapter 8 reveal a shift: God declares "I will not again pass by them any more" (7:8, 8:2). Israel's persistent refusal to repent eventually exhausted divine forbearance. The intercession pattern—warning, prayer, delay, repeated warning, final judgment—appears throughout Scripture (Abraham for Sodom, Moses for Israel, prophets for Judah). God gives multiple opportunities for repentance before executing final judgment.
Questions for Reflection
How does Amos's intercession for Israel despite their sin model Christ's intercessory ministry for believers?
What does it mean that prayer can move God to relent from announced judgment without contradicting His sovereignty?
Analysis & Commentary
And it came to pass, that when they had made an end of eating the grass of the land, then I said, O Lord GOD, forgive, I beseech thee (וְהָיָה אִם־כִּלָּה לֶאֱכוֹל אֶת־עֵשֶׂב הָאָרֶץ וָאֹמַר אֲדֹנָי יְהוִה סְלַח־נָא)—in this vision, Amos sees the locust swarm about to devour Israel's crops completely. The phrase "made an end of eating" (killah le'ekhol, כִּלָּה לֶאֱכוֹל) indicates total consumption, leaving nothing. At this critical moment, Amos intercedes: "forgive, I beseech thee" (selach-na, סְלַח־נָא). The verb salach (סָלַח, "forgive/pardon") appears almost exclusively with God as subject—only God can truly forgive covenant violations.
By whom shall Jacob arise? for he is small (מִי יָקוּם יַעֲקֹב כִּי קָטֹן הוּא)—Amos's intercessory plea uses the name "Jacob" rather than "Israel," emphasizing the nation's vulnerability and dependence on divine grace. The verb qum (קוּם, "arise/stand") asks who will sustain or restore Jacob if this judgment falls. The description "he is small" (qaton hu, קָטֹן הוּא) doesn't refer to population size but to helplessness and insignificance apart from God. This is the language of covenant relationship—Moses used similar intercession after the golden calf (Exodus 32:11-14), as did Abraham for Sodom (Genesis 18:23-32).
Amos's intercession demonstrates the prophet's mediatorial role. Though commissioned to announce judgment, he doesn't delight in destruction but pleads for mercy. This foreshadows Christ, the ultimate Prophet-Mediator (1 Timothy 2:5, Hebrews 7:25), who ever lives to make intercession. The passage teaches that God's warnings are meant to provoke repentance and intercession, not fatalistic resignation. Verse 3 reveals God's response: "The LORD repented for this: It shall not be, saith the LORD." Divine "repentance" (nacham, נָחַם) means God relents from announced judgment when conditions change—here, because of prophetic intercession. This doesn't contradict God's immutability (Numbers 23:19, 1 Samuel 15:29) but demonstrates His responsiveness within covenant relationship. Prayer matters; intercession moves God's hand.