Amos 3:8

The lion hath roared, who will not fear?.... Amos said this from his own experience, who, having been a herdsman in the wilderness of Tekoa, had often heard a lion roar, which had put him into a

The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but prophesy? The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy? As when "the lion roars" (cf.

The lion hath roared; God hath threatened; and, as a lion roareth when near his prey, so God hath terribly threatened what is near to be done. Amos lived and prophesied in Jeroboam’ s time, about A.M. 3150, and these threatened judgments began to come upon Israel when the conspiracies and usurpations of Shallum, Menahem, &c. filled all with blood and confusions, about A.M. 3177. Who will not fear? what wise man, who that is solicitous for his own good and safety, or that hath any affections for the good of others, will do less than reverence and fear, and prevent by a speedy repentance? The Lord God hath spoken: this is plainly what was before figuratively set forth, God had spoken to his prophets but dreadful things against Israel. Who can but prophesy? they dare not conceal them, Amos cannot but speak what he had heard, 5:25.

Amos 3:8 The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but prophesy?Ver. 8. The lion hath roared, who will not fear? the Lord God hath spoken, who can but prophesy?] Who that knoweth the terror of the Lord can dare to do otherwise, when he commandeth it? Shall men fear fire, water, bears, lions, &c., and not the great and terrible God? If he roar upon his servants and say, as to Jeremiah he once did, "Thou therefore, gird up the loins of thy mind, and arise, and speak unto them all that I command thee: be not dismayed at their faces, lest I confound thee before them," Jeremiah 1:17. We must roar against men’ s sins, and be instant, though they roar against us for so doing, and threaten never so much. Micaiah will not budge for a king’ s authority when once he had seen the Lord in his majesty; nor Paul for an angel’ s, Galatians 1:8, the rest of the apostles for the Sanhedrim’ s, Acts 4:19; Acts 5:25. When the emperor threatened Basil with imprisonment, banishment, death, he answered: Let him threaten boys with such spectres; I am resolved: neither menaces nor flatteries shall silence me, or draw me to betray a good cause or conscience. If I deal not plainly and faithfully with your souls, said Bernard, vobis erit damnosum, mihi periculosum. Timeo itaque damnum vestrum, timeo damnationem meam si tacuero: i.e. it will be ill for you, and worse for me. The truth is, you would be betrayed, and I should be damned, if I should hold my peace. Let me be accounted proud, pragmatic, anything rather than found guilty of sinful silence when the Lord calleth me to speak, saith Luther. These were men whose hearts were fraught with the reverential fear of God; and therefore found themselves necessitated to be faithful; besides the love of Christ constraineth them, 2 Corinthians 5:14, so that they could do no less, they could not but speak, Acts 4:19.

(8) Roared.—Comp. the imagery of Amo 1:2, and that of Amo 3:4. The voice of the Lord is so audible, so clearly portending the coming judgment, that universal terror inevitably follows. (Comp. “If these should hold their peace, the stones would cry out.”

Verse 8. The lion hath roared,] God hath sent forth a terrible alarm, Who will not fear? Can any hear such denunciations of Divine wrath and not tremble? The Lord God hath spoken] And those only who are in communion with him have heard the speech. Who can but prophesy? Who can help proclaiming at large the judgment threatened against the nation? But I think נבא naba, here, is to be taken in its natural and ideal signification, to pray, supplicate, or deprecate vengeance. The Lord hath spoken of punishment - who can help supplicating his mercy, that his judgments may be averted?

3–8. Such a severe rebuke might provoke contradiction among the prophet’s hearers: he therefore proceeds to indicate the authority upon which it rests, arguing by means of a series of illustrations drawn from the facts of common life, that every event or occurrence in nature implies the operation of some cause adequate to produce it: if, therefore, he has spoken such a word, it is because there has been a sufficient cause impelling him to do so. The questions, it is obvious, require in each case a negative answer.

The Lion hath roared: who will not fear? The Lord God hath spoken: who can but prophesy? - that is, there is cause for you to fear, when the Lord “roareth from Zion;” but if ye fear not, God’s prophets dare not but fear.

3-8. The prophet’s authority. Amos anticipated the startling effect of his message. Many would consider him a madman, and pay no attention to his words, unless he could convince them that they were indeed a message from Jehovah.