Bible Verses and Early Church Commentary | Historical Christian Faith

[AD 420] Jerome on Amos 8:1-3

(Chapter 8, verses 1 and following) This is what the Lord God showed me: Behold, a basket of summer fruit. And he said, 'Amos, what do you see?' And I said, 'A basket of summer fruit.' Then the Lord said to me, 'The end has come upon my people Israel; I will not pass by them anymore. The songs of the temple shall become wailings in that day,' declares the Lord God. 'Many shall be the dead bodies, cast out in every place. Silence!' LXX: This is what the Lord God showed me: Behold, a basket of summer fruit. And he said, What do you see, Amos? And I said, A bird trap. And the Lord said to me: The end is coming upon my people Israel; I will no longer pass by them. The ceilings of the temple will wail on that day, says the Lord God. Many will fall; I will bring silence to every place. Just as Jeremiah sees with the staff of the watchmen, or the nut, because he watched over the sins of his people, so now Amos looks upon Judah and Israel together under the guise of a hook, which in Hebrew is called Chelub and is translated as a bird trap by the Septuagint; since the bird catcher is properly called Moces, as we read earlier in this same prophet: If a bird falls to the ground without a bird catcher. And the sense is this: Just as the branches of trees are drawn towards the apples to be picked, so I have drawn near the time of captivity. And so that we may know that this is what we say, God himself interprets what the vision, which the prophets had shown, signifies. The end has come upon my people Israel. And what follows: I will not pass through him anymore, signifies that he will no longer pass through the iniquities of his people, nor neglect them, nor allow their crimes to go unpunished. And not only does it seem to be said about the ten tribes, it also says: The hinges of the temple will creak, or the rafters on that day, says the Lord. But this must be understood with great excess, because such a heavy burden of evils is looming: that even the hinges of the doors themselves and the lofty rafters will howl, and they will feel an incredible devastation: when many will die, and with the inhabitants captured or killed, silence will be thrown everywhere. But if we want to read the vase of the bird-catcher instead of the hook of the apples, it must be said that just as bird-catchers attract flying birds through the air with birdlime or nets, and when they are soaring higher they pull them down to the ground, so God through Sennacherib or Nebuchadnezzar, whom we now understand as bird-catchers, first captured, bound, transferred, and killed his own free people, whom he had previously elevated through obedience to the Law. For nets are not unjustly stretched out for birds. And this is not only to be referred to the time of the captivity of Babylon, but also to the coming of the Lord Savior, when they said: Take away such a one from the earth: crucify him, crucify him (John 19:15), and they destroyed the wings of the dove. And the end came upon them, and the final captivity, and the Lord did not spare them. And the hinges of the temple wailed, or the ceilings of the temple, falling upon the slain people. And in every place there was silence, with the Jews having Moses and the Prophets, and those without the Word of God: reading the letter, and losing the spirit, when their table became a snare, and a retribution, and a ruin, and their eyes were blinded so that they could not see, and their ears were stopped so that they could not hear; and their backs were bent so that they could not look up to heaven, but rather always lay on the ground like that woman in the Gospel who had a spirit of infirmity (Mark 7), and their ears were stopped so that they could not hear; and their backs were bent so that they could not look up to heaven, but rather always lay on the ground like that woman in the Gospel who had a spirit of infirmity. And the anger of God was poured out upon them, and the fury of his wrath caught hold of them, so that their habitation became deserted, and in their tents there was no inhabitant: for when the time was fulfilled, Behold, the days come, saith the Lord, and I will send a famine upon the land: not a famine of bread, nor a thirst of water, but of hearing the word of the Lord (Hosea, ch. 4, v. 11) : of which, if we shall have arrived at the end, more fully is to be explained. Therefore, seeing this, that God spared not the natural branches, let us fear that the same may happen to us, and let us avoid the snares of the fowler; and let us say to the Lord: Be not silent, neither be thou still, O God, and depart not from me; lest being like unto them that go down into the pit (Psalm 27:1). In the whole world there has fallen a stupor of the Jewish people: wherever they are, they are the mute and dumb images of what they used to be. Blaspheming against Christ, they invoke a malediction in their synagogues and in their prayers. That their interpretation of the Scriptures may find no entrance anywhere, what new thing is said by them that have no faith? For they bore witness to what they understood not; and like human beings, they rendered judgment as diviners.

Source: Commentary on Amos

[AD 420] Jerome on Amos 8:4-6

(V. 4, seqq.) Listen to this, you who crush the poor and make the needy of the earth fail, saying: When the month passes, we will sell our goods, and on the Sabbath, we will open the granary to decrease the measure and increase the weight; we will use deceitful scales to possess the poor in silver and sell the refuse of wheat. LXX: Listen to this, you who crush the poor in the morning and oppress the needy from the land, saying: When the month passes, we will trade and on the Sabbath, we will open the granary to make the measure smaller and the weight greater; we will use dishonest scales to possess the poor in money and the needy for shoes, and we will engage in every sale. Let the hook of the apples not appear in vain, and let the vessel of the bird catcher be shown, and through these things, the impending captivity is briefly described as the cause of offense to God. Oh, you Juda, oh you Israel, hear the crimes you have committed, rising in the night, for prayer and hymns to God: you have the zeal to oppress or crush the poor, so that they, consumed by hunger and poverty, may be taken from the land. You who wait for the new moon to engage in business, and increase interest on loans, and open your storehouses on the Sabbath, and give more grain in return, and turn the sacred festivals of God into sordid profits for your own gain: you who make the measure smaller when selling goods, and use heavier weights when receiving, and use unfair scales in order to possess the money of the poor, and hold people in such low regard that you fulfill what was said above about you: Because you sold the just for silver, and the poor for shoes: you have leaped into such greed for profit that you sell to the poor not the grain which sustains human bodies, but the refuse and chaff of the grain, mixing dust and bran. Indeed, we sometimes see even perverse teachers and rulers, who dominate the clergy without the fear of God, of whom Jeremiah speaks: Their shepherds have not benefited them (Jer. XII, 13, LXX), making a profit out of piety. They sit in the temple like moneychangers, not in cages but in seats as if they were masters, selling the gifts of the Holy Spirit. They give a smaller and larger measure to the poor, either too little or nothing at all, but to the rich and those from whom they seek profit, they speak with lengthy sermons like preachers. And for the sake of money, they crush the heads of the poor and trample on them, not offering them the Lord's grain that strengthens the heart of man, but rather feeding them scraps and the cheapest dust with eager mouths. They even sell things that are worthless, despite the fact that the Lord commanded his apostles, 'Freely you have received, freely give' (Matt. X, 8).

Source: Commentary on Amos

[AD 420] Jerome on Amos 8:7-8

(Verse 7, 8.) The Lord has sworn by the pride of Jacob: Surely I will never forget any of their works. Shall not the land tremble concerning this, and every inhabitant mourn? And it shall rise up wholly like the River, and it shall be driven out and fall like the River of Egypt. Septuagint: The Lord has sworn by the pride of Jacob: Surely I will not forget all your works forever. And the land shall not be shaken because of this, and every inhabitant shall mourn, and it shall rise up like a consuming River, and it shall fall like the River of Egypt. The Scripture describes God swearing repeatedly. First in Genesis: the Angel of the Lord called to Abraham from heaven, saying: 'By myself I have sworn, declares the Lord: because you have done this and have not withheld your son, your only son, I will surely bless you, and I will surely multiply your offspring as the stars of heaven and as the sand that is on the seashore' (Genesis 22:16-17). And in the 109th Psalm: The Lord has sworn and will not change his mind: 'You are a priest forever after the order of Melchizedek' (Psalm 110:4). Now, whoever it is that wrote the letter to the Hebrews, discussing it says: Since he had no one greater by whom to swear, he swore by himself (Heb. 6:13). And in this same prophet above we read: The Lord swore in his sanctuary, or by his sanctuary: because behold days shall come upon you and they will take you away in arms, or spears, and the rest. Therefore, he who had sworn previously in his sanctuary, or by his sanctuary, now swears against the pride of Jacob: so that if they do not believe the one threatening, they may believe the one swearing in human likeness: who assumes an oath at that time when trust is not placed in their simple words. It is not surprising, therefore, if God is said to swear, when he sleeps with those who sleep, and watches over those who are awake: and it is said that he is angry with those who have stored up wrath for themselves on the day of wrath (Rom. II) . He swears that he will not forget their works until the end; for God resists the proud, but gives grace to the humble (Jacob. IV) ; but let them remember all the sins they have committed, and bring them to the end and the time of judgment. Hence, those who repent ((or endure patiently)) pray: Do not remember our old iniquities (Psal. LXXVIII, 8) , especially when the earth itself is moved and disturbed against the proud, not the tenant or stranger, but its inhabitant: and let the completion rise like a river, and let it descend like the river of Egypt: so that those who repent may ascend with the rising river: but those who persist in their sins may descend like the river of Egypt, and be swallowed up by the sea. And by this, it is shown that the pride of Jacob, against which the Lord swears, is to be devoured by eternal punishments.

Source: Commentary on Amos

[AD 420] Jerome on Amos 8:9-10

(Verse 9, 10.) And it shall come to pass on that day, says the Lord (Vulgate adds God): The sun will be darkened at noon, and I will make the earth go dark in the midst of light. I will turn your feasts into mourning, and all your songs into lamentation. I will bring sackcloth upon every waist, and baldness upon every head. I will make it like the mourning for an only son, and the end of it like a bitter day. LXX: And it shall come to pass on that day, says the Lord God: the sun will be darkened at noon, and darkness will come over the earth in the midst of light. I will turn your festivals into mourning, and all your songs into lamentation. I will bring sackcloth upon every loins, and baldness upon every head. I will make it like the mourning for a beloved one, and those who are with him like a day of sorrow.

That day, which is called the day of captivity, signifies the day when both peoples will be led into Assyria and Chaldea, where the sun will set at noon due to the magnitude of sadness, and clear light will fill everything, while darkness will envelop all. On that day, their festivities and all their songs will be turned into mourning and lamentation. And they will wear sackcloth on their backs or loins, and according to the custom of ancient mourners, they will have baldness on their heads, which we also read that Job did for the deaths of his children (Job 1). And so great will be the magnitude of mourning and sadness, that it will overcome the grief of a mother and a most beloved only son dying: and all things will be filled with lamentation and bitterness. We can understand this place also in the Passion of the Lord, when the sun withdrew its rays at the sixth hour, and the one not daring to look at his hanging Lord on the cross. (Luke 23): when darkness filled all things, and their festivities and songs, surpassing Vespasian and Titus, were transformed into mourning and sorrow: when all things were filled with tears, penitence, and sackcloth, and they had bald heads, who previously adorned their hair in the Nazarene style, nourished for the Lord. Then the firstborn Son of God, the people of Israel, who had extended their hand to the Only Begotten and true Son of God, was handed over to eternal mourning: and his last moments, along with those who were with him, were filled with bitterness. Now, those who rejected the sun of justice are left in darkness: we, who were sitting in the shadow of death, have seen a great light (Isaiah 9), and all their festivities have been transferred to the mysteries of the Church, so that, while they weep, we may sing praises to the Lord. They are girded with ropes and cilices: for us it is said with the apostles: Let your loins be girded ((or girt)), and lamps burning in your hands (Luke 12:35). We are girded with the truth of Christ, fulfilling that which is written: Stand fast therefore in the truth, girding your loins with truth (Ephesians 6:14). But they, on the other hand, are surrounded by the lie of the devil for the sake of truth. Our head, of whom the Savior speaks: But the very hairs of your head are all numbered (Matthew 10:30), has perpetual hair, and in our head, which is Christ, we possess strength to slay the lion. But they slept in the concubine's synagogue, and their hair was cut off by the devil, losing the power of their heads, losing their eyes with their strength, about whom it is written in Ecclesiastes: The eyes of the wise are in their head; but the fool walks in darkness. Their companions are in mourning, our companions are clothed in garments of joy.

Source: Commentary on Amos

[AD 270] Gregory of Neocaesarea on Amos 8:10

Let us keep [the Feast of Annunciation] with psalms and hymns and spiritual songs. From ancient times Israel kept their festival, but then it was with unleavened bread and bitter herbs, of which the prophet says, “I will turn their feasts into afflictions and lamentation and their joy into shame.” But our afflictions our Lord has assured us he will turn into joy by the fruits of repentance.

Source: ON THE ANNUNCIATION TO THE HOLY VIRGIN MARY 2

[AD 325] Lucius Caecilius Firmianus Lactantius on Amos 8:10

Suspended, then, and fastened to his cross Christ cried out to God the Father in a loud voice and willingly laid down his life. In that same hour there was an earthquake, and the veil of the temple that separated the two tabernacles was cut in two, and the sun was suddenly withdrawn, and from the sixth hour until the ninth hour there was darkness. The prophet Amos bears witness to this. “And it shall come to pass in that day, says the Lord, that the sun shall go down at midday, and the day shall be darkened of light. And I will turn your feasts into mourning and all your songs into lamentation.”

Source: EPITOME OF THE DIVINE INSTITUTES 4:19

[AD 253] Origen of Alexandria on Amos 8:11

When “Joseph was about thirty years old” he was released from his chains and interpreted Pharaoh’s dream. He was made the governor of Egypt. During the time of plenty, he gathered in the wheat, so that during the time of famine he would have some to distribute. I think that Joseph’s age of thirty came before as a type of the Savior’s thirty years. For this second Joseph did not gather in the kind of wheat that first Joseph did in Egypt. He, Jesus, gathers in true and heavenly wheat, so that in the time of abundance he might gather in the wheat that he will give out when famine is sent upon Egypt, “not hunger for bread or thirst for water, but hunger to hear the word of the Lord.”

Source: HOMILIES ON THE GOSPEL OF LUKE 28:5

[AD 253] Origen of Alexandria on Amos 8:11

It is prophesied, “Their young men will die by the sword, and their sons and daughters will perish in famine.” Those who hindered Jesus from teaching have not simply perished by the sword. But now, after the advent of the Lord, a more profound famine has come upon them. It is “not a famine of bread or thirst of water, but a famine of hearing the Word of the Lord.” For the “Lord almighty” no longer “speaks” with them. This famine portends that prophecy would cease. And why do I say prophecy? The Lord ceased teaching them. Even if they bear the title sage a thousand times with them, the Word of the Lord is still not among them, since the verse has been fulfilled: “The Lord took away from Judea and Jerusalem the strong man and strong woman, the giant and the strong man, and the soldier and judge and prophet and diviner and elder and captain of fifty and the admirable adviser and master builder and intelligent pupil.” For he is no longer able to say, “Like a master builder I laid a foundation.” The builders have passed over, have come to the church, have laid the foundation, Jesus Christ. Those who came after them have also built on him.

Source: HOMILIES ON JEREMIAH 10:3

[AD 379] Basil of Caesarea on Amos 8:11

The unreliability of excessive wealth may edify even to the point of eliciting contempt of corporal riches. Wealth is unstable. It is like a wave accustomed to change back and forth due to the violence of the wind. One might suppose that the people of Israel are rich, since they have the adoption of sons and divine worship, the promises and the patriarchs. However, they have become poor because of their sin against the Lord. “But they that seek the Lord shall not be deprived of any good.” They have lacked nourishment in a certain way and have suffered hunger. For when they had put to death the bread of life, a hunger for the bread came upon them. A chastisement for the thirst was imposed on them, but “the hunger was not for sensible bread or the thirst for water, but a hunger to hear the Word of God.” Therefore “they have wanted and have suffered hunger.”

Source: HOMILIES ON THE PSALMS 33:7

[AD 407] John Chrysostom on Amos 8:11

We harm both soul and body if we are guilty of lack of moderation to them both by fattening one beyond need or by causing them to waste away from starvation.… The Lord of all once admonished the Jewish people … by way of extreme indignation in the words, “I will deal you not a famine of bread nor a thirst for water, but a famine of hearing the Word of the Lord,” to teach us that while one famine can torture the body, the other famine affects the soul. This very thing that the Lord threatened to inflict on them by way of punishment we now of our own volition secure for ourselves despite God’s show of care for us and his provision for us, through the advice of mentors, as well as the reading of Scriptures.

Source: HOMILIES ON GENESIS 54:4

[AD 420] Jerome on Amos 8:11-12

(Verse 11, 12) Behold, the days are coming, says the Lord, when I will send forth (Vulgate: send) a famine upon the land: not a famine of bread, nor a thirst for water, but of hearing the word of the Lord. And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day, the fair virgins and young men shall faint for thirst. Those who swear by the guilt of Samaria, and say, 'As your god, Dan, lives,' and, 'As the way of Beersheba lives,' they shall fall and never rise again. LXX: Behold, the days are coming, says the Lord God, when I will send a famine on the land: not a famine of bread, nor a thirst for water, but of hearing the words of the Lord. And the waters shall be stirred up from the sea to the sea, and from the north to the east they shall go to and fro, seeking the word of the Lord, but they shall not find it. In that day, the fair virgins and young men shall faint with thirst, those who swear by the sin of Samaria and say: As your god lives, O Dan, and as your god lives, O Bersabee. And they shall fall, and not rise again. In Hebrew, there are no waters, and 'propitiatio,' which we translate as forgiveness, and in Hebrew is called 'Asamath', signifies idol: which is the beginning of sins. The old story tells, both in Latin and Greek, and of all barbarian nations, nothing is harsher than hunger, which often compels the besieged to feed on human flesh, and to act according to their cruel nature: so that even parents do not spare their young children, and the marital affection tears apart the limbs of the beloved wife who was once loved. If hunger of bodies causes this, what should be said about the hunger of souls? which on the day of the resurrection of the Lord oppressed the people of the Jews, and joined with the most burning hunger, the thirst of those who do not have the bread that descends from heaven, and those waters that flowed from the belly of Jesus. The Law has been taken away from them, and the Prophets have fallen into eternal silence: they move from sea to sea, and from the British Ocean to the Atlantic Ocean, that is, from the West to the South, and from the North to the East, foreigners throughout the whole world, are unable to find the word of God. In what place shall we ask the Jews where they think that day signifies, in which they endure the hunger of hearing the word of God: especially when they read the Scriptures and follow the humility of the letters? To them we suggest that the predicted hunger is spiritual understanding, in which Christ is seen, the passion of the Lord is found and the resurrection is discovered. They go around the world and seek the word of the Lord, and do not find it: because they have denied the Word of the Lord, which was done in the hands of all the prophets, which was in the beginning with the Father, which was made flesh, and dwelt among us (John I). At that time, beautiful virgins and young men, both chosen and educated (for this is what 'Baurim' signifies), became scarce due to thirst. The beautiful virgins represent the synagogues, and the chosen ones represent the teachers of the people. When they became scarce, they taught that the curses of Deuteronomy were fulfilled among the Jewish people (Deut. XXVII, XXVIII, XXIX). These chosen ones and teachers swore by the idol of Samaria, namely the golden calves, and said: 'May your God, Dan, live in the borders of the land of Judah, where Paneas is now, and at that time the golden calf was worshipped there. And may your way, Bersabee, live, for they rarely traveled there due to its long and difficult journey, both the just and unjust kings of Judah.' And because they have done this, therefore they shall fall down, and shall not rise again, that is, they shall not regain the state which they had before. But the Lord sends famine into the land over those who are earthly-minded: and it is not a famine of bread, nor a thirst for water, but of hearing the word of the Lord, when because of the sins of the people the teaching fails in the Churches. And from sea to sea, that is, from the salty and most bitter waves to the sea they reach: not encountering rivers, not sweetest and various springs, but again flowing toward bitter things. And from the North to the East, desiring to abandon the North (which is the most harsh wind and is called the right one by the ignorant) and to reach the East, which they will not be able to find, because they do not travel in a straight path, but wander on winding paths, and not holding to the royal road, they are led astray by crooked windings. At that time the souls of virgins would fail, whom the Apostle calls incorrupt: and he desires them to possess eternal chastity, writing to the Corinthians: For I have espoused you to one man, that I may present you as a chaste virgin to Christ. But I fear lest as the serpent seduced Eve by his subtilty, so your minds should be corrupted, and fall from the simplicity that is in Christ (II Cor. X, 2, 3). And if all virgins were beautiful or good, he would never have said that good virgins would fail; but he placed good virgins in contrast to bad ones, who are holy in body and spirit. There are five foolish virgins who did not prepare oil for their lamps (Matthew 23). But those are good and beautiful virgins who had the light of virtues and entered the bridegroom's chamber. But the virgins will fail because they will not find the word of the Lord. From this we understand that when there is no teaching in the Churches, chastity will perish, purity will die, and all virtues will depart, because they have not eaten the word of the Lord. Whoever eats it will be satisfied, as Solomon says: The righteous person satisfies his soul, but the souls of the wicked will be hungry (Proverbs 13:2). And David, who reached old age, freely sang: I was young and now I am old, yet I have not seen the righteous forsaken, nor his descendants begging for bread (Psalm 37:25). How many martyrs perished of hunger in persecutions and lacked the sustenance of these bodies? Therefore, about the bread that comes down from heaven, it is said that whoever eats it will neither hunger nor thirst. With the virgins failing, the young men will also fail, those who had previously conquered the world. And they will fail because they swear by the idol of Samaria, which we always understand to be in the person of heretics, as the same prophet says: Woe to those who despise Zion and rely on the mountain of Samaria (Amos 6:1). For heretics despise the Church of God and rely on the falsehood of their teachings, raising themselves against the knowledge of God, dividing His people, and saying: We have no share in David, no inheritance in the son of Jesse (1 Kings 12:16). If anyone swears by the sin of Samaria and says, 'As the Lord lives, Dan, and as the way of Beersheba lives,' that person will fall and will not rise again. Dan could not find a possession in the last borders of Judah, as it is written in the book of Judges (Judges 18), and it is interpreted as judgement. And Beersheba, due to the variation of accents, is translated into our language as 'well of the oath' or 'well of satisfaction' or 'well of the seventh.' Therefore, heretics at the ends of the holy Scriptures thirst, despising the judgement of God and desiring the way of Beersheba, which was in the tribe of Judah. And desiring to imitate many sacraments of the Church, they claim to be satisfied and filled. To them, the Apostle Paul reproaches: Already you are satisfied, already you have become rich (1 Corinthians 4:8), and they swear in the name of the Lord, who once fell because they regarded their idols as their god and will not rise again. But those who want to repent and do not say, 'As the Lord lives, Dan, and as the way of Beersheba lives,' will hear through Jeremiah: Can one who falls not rise again? Or one who turns away not return? (Jeremiah 8:4).

Source: Commentary on Amos