Amos 7:2Meaning & Commentary from the Church Fathers

Subsequently, when God declares, “And it shall come to pass, that he that eateth the herb of the earth shall destroy the multitude that was in Samaria and in the city of Judah,” the prophet interrupts, pleading for mercy, saying, “Lord, be merciful: who shall raise up Jacob? For he is small." He continues, expressing his fear that if Israel is surrendered to its enemies, it will be greatly diminished. God responds, “Neither shall this be, saith the Lord: for I, saith the Lord, am neither weary nor faint, but will by no means cease to punish the wicked.” Having thoroughly examined who Gog is, it is fitting to note that Ezekiel also offers a lament against him, likely referring to Sennacherib. This connection is drawn after the blasphemies of Rabshekah against God, following which an angel of the Lord annihilated one hundred and eighty-five thousand in a single night. It should be highlighted, as expressed through Ezekiel, “These things saith the Lord unto Gog: thou art he, of whom I spoke in the days of the first by the hand of my servants the prophets of Israel in these days and years, to bring upon him” (Ezekiel 38:17). Therefore, it is clear that he, and not another, was warned by the holy prophets regarding the impending judgments on Israel. His punishment came as a consequence of his boastful words, and he, hoping for victory, was swiftly vanquished in the land of Israel. This is depicted later when it is stated: “And you, son of man, speak to Gog, and say, ‘Behold, I will bring you up to the mountains of Israel, and you will fall, you and all those around you, and I will give Gog a place of purpose, a tomb in Israel, and I will bury the house of Israel’” (Ezek. 39:1-13). Following the fall of the Assyrians, likely represented by Gog’s name, the people of Israel buried their dead to prevent the cities and villages from being afflicted by the unbearable stench of such devastation.

This serves as a call for those who witness the fulfillment of prophecy to turn to the service of God, as His prophets convey what is true.

Thus, the Lord disclosed that Sennacherib, king of Assyria, would arrive with a countless army, consuming everything like locusts, at the beginning of the late rain, when Israel desperately needed God's final grace. The creator of these locusts is indeed the Lord. They come when everything is lush, with fields ripe and trees blossoming in preparation for fruit. In essence, the blooming flowers signal an abundance to come. However, these spring locusts were soon followed by an immense caterpillar, which arrived with the late rain, characterized by its destructive nature as it left no green behind. Isaiah referred to this scythe or mower as a sharp razor that will remove all the hair from the heads and bodies of the Israelites, and upon questioning its identity, the Lord responded that it is the king of Assyria.

This razor and scythe represent the Chaldean army, which wreaked havoc like a caterpillar, obliterating not just crops but also wood, hay, and stubble. After the caterpillar finished consuming the grass, the prophet, witnessing the devastation, turned in supplication, beseeching, "O Lord God, have mercy." He did not wish to proclaim destruction over his people; he felt unworthy to be chosen among the shepherds tasked with such a grim announcement to the ten tribes of Israel. For who could restore Jacob if it were not You? If You were to crush him, no one would be able to revive him. Jacob is but a remnant, continually vulnerable to the assaults of adversaries.

As he prayed, pouring out his heart, the Lord was moved with compassion and affirmed, "I will not obliterate the entirety of Jacob; a remnant will be preserved." Perhaps we should recognize that the prophet saw two calamities converge — first the locusts and then the caterpillar. He implored the Lord to divert both threats but was only granted mercy regarding the caterpillar: that it should not lead to total ruin, allowing for a slice of survival among the devastation inflicted by the locusts.

Moreover, the term "gozi," meaning scythe or mowing, is interpreted in the LXX as "Gog," where they equate the vast multitude of the caterpillar with the merciless Gog, known for decimating the land of the Jews. There is a reference present in Aquila's translation, which speaks of the late rains appearing after the king of Gaza; however, Gaza in Hebrew is “Aza,” a translation I find puzzling unless there was a corrupt transformation of the term "gozi" into Gaza.

In addressing the spiritual dimension, we note that for those engaging in righteous acts, of which the prophet advises, "Sow for yourselves in righteousness, reap the fruit of unfailing love; break up your unplowed ground" (Hosea 10:12; Jeremiah 4:3), should grievous sins arise, a horde of locusts is sent forth, appearing at dawn. This emergence occurs as they awaken from the darkness of their wrongdoing, and owing to a lack of repentance, a caterpillar is dispatched, marked as King Gog. The name “Gog” symbolizes a prideful and oppressive power. Once this devastation has stripped away the hay and straw from the land, the faithful will intercede and plead, "Lord God, have mercy!" For who else can restore Jacob? Who is the healer capable of mending wounds, except You alone, whose touch brings immediate healing (Luke 8)?

Jacob is diminished, reflecting the absence of any substantial virtue. O Lord, turn from the fulfillment of Your threats against Your people! The repentance of God in Scripture should be understood analogous to sleep or anger—not indicating that God changes or regrets, as He declares through the prophet, "I am God and I do not change" (Malachi 3:6), and to whom we assert, "You are the same, and Your years will never end" (Psalm 102:27). When He repents of the decisions made, it means that He refrains from enacting the promised rewards for the righteous when they stray into sin or holds back the consequences proclaimed for sinners when they turn toward salvation. Those who desire to repent should heed the call: "Do not let your eyes close in sleep, but observe and save yourself from peril" (Proverbs 6:4-5).

The individual who initially disregarded God's commands, only to seek Him when in distress, awakens the Lord from His slumber, saying, "Awake! Why do You sleep, O Lord?" (Psalm 44:23). Conversely, one who accumulates wrath for the day of judgment (Romans 2) will face the consequences of divine anger. However, if he repents, that wrath transforms into mercy, with the Lord adjusting His response to our prevailing attitudes and actions, either in punishment or forgiveness.