NASB (UPDATED) TEXT: Amo 1:1-2 1The words of Amos, who was among the sheepherders from Tekoa, which he envisioned in visions concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam son of Joash, king of Israel, two years before the earthquake.
2He said,
“The LORD roars from Zion
And from Jerusalem He utters His voice;
And the shepherds' pasture grounds mourn,
And the summit of Carmel dries up.”
Amo 1:1 “Amos” For the supposed meanings of this rare name see Introduction, I., B.
▣ “the shepherders” This term occurs only one other time in the OT, “sheepmaster,” used of Mesha, King of Moab (cf. 2Ki 3:4 ). His occupation could also relate to cattle (BDB 13:3 , cf. Amo 7:14 ). This is an unusual term (BDB 66:7 , KB 71:9-720 ) and could refer to the ownership of a special kind of diminutive sheep (BDB 83:8 , cf. Amo 7:15 ). Amos was (1) following Jewish tradition as a well-to-do businessman (sheep breeder, cf. The Jewish Study Bible, p. 1177) or (2) he was a poor herdsman and itinerant agricultural worker.
The Hebrew consonantal root mqd (KB 71:9-720 ) has many meanings.
1. to prick, to puncture
2. to clean, to shine (Arabic, “to free” or “to save”).
3. a poor type of sheep
4. money (Talmud, a small coin)
5. speckled (cf. Gen 30:32 )
6. shepherd, herdsman, sheep breeder
7. title for high official (Ugaritic)
Context is crucial! Only context defines words. Cognates are only helpful when the word is rare. In Amos there are several words used to describe his occupation before his call by God.
1. “shepherders” Amo 1:1 -- BDB 667:2 . “herdsman” Amo 7:14 -- BDB 133:3 . “from following the flock” Amo 7:15 -- BDB 2:9 and BDB 83:8 ▣ “Tekoa” The name (BDB 107:5 ) means “to pitch a tent” (cf. Gen 31:25 ; Jer 6:3 ) or “to blow a trumpet” (cf. Eze 7:14 ). Tekoa is a city in the Judean desert, overlooking the Judean wilderness. It was about five miles south of Bethlehem. Isn't it amazing how many of God's leaders have come from the pastoral lifestyle?
▣ “which he envisioned in visions” The term is literally “saw” (BDB 30:2 , KB 30:1 , Qal PERFECT). It is regularly used of an ecstatic vision (cf. Num 24:4 ; Num 24:16 ; Isa 1:1 ; Isa 2:1 ; Isa 2:13 ; Eze 12:27 ; Eze 13:16 ; Mic 1:1 ; Hab 1:1 ). It came to be one of three words used to designate a prophet (i.e., “seer,” e.g., Amo 7:12 ; 2Sa 24:11 ; 2Ki 17:13 ; 1Ch 21:9 ; 1Ch 29:29 ; 2Ch 9:29 ; 2Ch 12:15 ; 2Ch 19:2 ; 2Ch 29:25 ; 2Ch 29:29 ; 2Ch 33:19 ; 2Ch 35:15 ; Isa. 29:10, 25; Isa 30:10 ). See Special Topic: Prophet (the different Hebrew terms) <http://www.freebiblecommentary.org/special_topics/prophet.html>.
The fact that Amo 1:1 mentions both “words” and “visions” may imply the two different kinds of genres that make up the prophecies of Amo 1:1-9 . This is possible, but far from certain.
▣ “the days of Uzziah king of Judah” He was a good king who reigned in Judah from 78:3-742 B.C. (for chart of possible dates see Appendix). The fact that the king of Judah was mentioned at all shows the prophet's theological orientation toward Jerusalem. The prophets always condemn the splitting of the tribes in 92:2 B.C. (cf. 1Ki 12:16-20 ; 2 Chronicles 1:0 ). See Special Topic: Kings of the Divided Monarchy <http://www.freebiblecommentary.org/special_topics/kings_divided_monarchy.html>.
▣ “the days of Jeroboam. . .king of Israel” This refers to Jeroboam II (BDB 91:4 ), who reigned over the Northern Ten Tribes from 78:6-746 B.C. (there are so many slightly differing dates, see Appendix). He was a very successful and efficient Monarch. Both Judah and Israel, at this period, were enjoying great prosperity because Assyria had defeated their traditional enemy to the north, Syria. Also, Assyria and Egypt were not expansionists during this period (see Introduction, VI).
▣ “two years before the earthquake” This must have been a very strong earthquake because it is mentioned years later in Zec 14:5 . It may be alluded to in Amo 8:8 ; Amo 9:1 . Josephus (Antiq. 9.225) tells us that it is related to Uzziah's sin of offering of a sacrifice (cf. 2Ch 26:16-21 ). This is either (1) a historical statement in an attempt to precisely set the date for Amos' prophecy (Amo 1:1 is the most extensive dating attempt of any book of the OT) or (2) a way of reinforcing the judgment theme of Amos' message from YHWH.
Amo 1:2 This begins the first poetic section in Amos. It is a summary of the entire book.
SPECIAL TOPIC: HEBREW POETRY <http://www.freebiblecommentary.org/special_topics/hebrew_poetry.html>
▣ “the LORD roars” The term “roars” (BDB 98:0 , KB 136:7 , Qal IMPERFECT) was also used of God's voice as thunder, Job 37:3-5 and Jer 25:30 . This seems to refer to God's judgment (cf. Amo 3:8 ) based on Israel's sins amidst their covenantal knowledge of YHWH (the nations mentioned were all part of David and Solomon's kingdom and, therefore, had some knowledge of YHWH). This is similar to Joe 3:16 .
The roar is the climactic moment of a lion's kill, the moment of judgment. It can refer to deliverance, as in Joe 3:16 ; Hos 11:10 , but in this context of God's judgment. The Shepherd (Psalms 2:3 ) has become the aggressive attacker! What a role reversal sin causes!!
For “LORD (YHWH)” see the Special Topic following.
SPECIAL TOPIC: NAMES FOR DEITY <http://www.freebiblecommentary.org/special_topics/names_deity.html>
▣ “Zion. . .Jerusalem” These two names are in a synonymous, parallel relationship (see Special Topic: HEBREW POETRY <http://www.freebiblecommentary.org/special_topics/hebrew_poetry.html>). The Jews envisioned God as symbolically dwelling between the wings of the Cherubim over the Ark of the Covenant in the Holy of Holies of the temple on Mt. Moriah in Jerusalem (cf. Exo 25:22 ).
Jerusalem was built on seven hills.
1. Mt. Zion was the hill on which the Jebusite citadel was located, which was not captured until David's day (cf. Jos 15:63 ; 2Sa 5:6-10 ).
2. Mt. Moriah was the hill on which the temple was built (cf. Gen 22:2 ; 1Ch 21:1-22 ; 2Ch 3:1 ).
The mention of Jerusalem as the place from which God roars was a subtle way to reject the golden calves which Jeroboam I set up (at Bethel and Dan) in Israel. God dwelt in Judah's temple (cf. Amo 9:11 ), not Israel's shrines (cf. Amo 4:4 ; Amo 5:5 ; Amo 8:14 )!
The original meaning of both Zion (BDB 85:1 ) and Jerusalem (BDB 43:6 ) is uncertain.
▣ “the shepherd's pasture grounds mourn, and the summit of Carmel dries up” God's judgment on mankind's sin affects nature (cf. Genesis 3; Deuteronomy 2:7-28 ; Rom 8:18-25 ; the seals and bowls judgments of Revelation). God uses nature to get mankind's attention (e.g., Amo 1:1 c; Amo 4:6-13 ; Psa 19:1-6 ).
▣ “Carmel” Carmel was a mountain range in northern Israel that runs into the Mediterranean. It's name meant “vineyard of God” (BDB 50:1 ). It was proverbial for its lush vegetation (BDB 50:2 ).
NASB (UPDATED) TEXT: Amo 1:3-5 3Thus says the LORD,
“For three transgressions of Damascus and for four I will not revoke its punishment,
Because they threshed Gilead with implements of sharp iron.
4So I will send fire upon the house of Hazael
And it will consume the citadels of Ben-hadad.
5I will also break the gate bar of Damascus,
And cut off the inhabitant from the valley of Aven,
And him who holds the scepter, from Beth-eden;
So the people of Aram will go exiled to Kir,”
Says the LORD.
Amo 1:3 to Amo 2:3 This is a literary unit which serves a theological purpose.
1. YHWH is God of the whole earth.
2. All who sin must face His wrath.
3. His people were sinning and, even more so, because they were covenant people (cf. Luk 12:48 ).
This unit must have been read or heard with glee as Israelites gladly welcomed God's judgment on these neighboring nations; yes, even Judah (cf. Amo 2:4-5 ). But suddenly, and surprisingly, Amos turns in climactic fashion, to Israel's sin (cf. Amo 2:6 to Amo 6:14 ). Their prosperity, military power, and land expansion were not a sign of God's covenantal blessing (cf. Deuteronomy 2:7-29 ). Amos, the enforcer of Moses' Covenant, demands reckoning! The Day of the Lord would not be a blessing, but a curse (cf. Amo 5:18-20 )!
Amo 1:3 “Thus says the LORD” This prophetic formula was a way of showing that the message was not the personal opinion of the prophet, but the very word of God. How much of the message was from the prophet (specific vocabulary, literary form) is uncertain. The mood or manner of inspiration is uncertain and may have variations, but the important truth is that it is a message from God. This message, though given in a certain language, historical situation, and culture, has a relevance to all cultures and times. Hermeneutically every passage has one meaning—that which the original inspired author meant to say—but many applications or significances related to the reader/hearer's historical and cultural situation. However, the application must be directly related to the original author's intent/message!
In this context the phrase announces the judgment of YHWH on nations and peoples (cf. Jer 47:2 ; Jer 48:1 ; Eze 25:3 ; Eze 30:2 ; Amo 1:3 ; Amo 2:1 ).
▣ “For three transgressions of Damascus and for four” This is a standard introductory phrase in Amos (cf. Amo 1:3 ; Amo 1:6 ; Amo 1:9 ; Amo 1:11 ; Amo 1:13 ; Amo 2:1 ; Amo 2:4 ; Amo 2:6 ). It has also been found in other Near Eastern literature. It means that they sinned again and again.
The term “four” was used often in the ancient Near East.
1. four phases of the moon
2. four divisions of the year (NIDOTTE, vol. 1, p. 495)
In the OT itself it represented
1. compass directions (i.e., a man facing east)
2. wind directions (e.g., Dan 7:2 ; Dan 8:8 )
3. corners of the earth (e.g., Isa 11:12 )
From these came its implied meaning of completeness or fullness. Also the numbers three and four equals seven, which is another OT way to show completeness; the sins of these nations were full/complete!
The term “transgressions” (BDB 83:3 ) is one of several Hebrew words which are used to describe sin and rebellion. In Amos this term takes on a sense of social sins (cf. NIDOTTE, vol. 3, p. 708). These nations rebel by attacking neighbors and relatives. Their actions show that they do not know YHWH. These nations were part of the Davidic empire and had been exposed to YHWH. The nations will be a part of a restored Davidic kingdom (cf. Amo 9:11-15 )!
Prophets often spoke of YHWH's judgment on the nations (cf. Isaiah 1:3-23 ; Jeremiah 4:6-51 ; Ezekiel 2:5-32 ). The nation of Syria is also known as Aram with Damascus as its capital. The capital stands for the nation as a whole.
NASB, NRSV “I will not revoke its punishment”
NKJV “I will not turn away its punishment”
TEV “I will certainly punish them”
NJB “I have made my decree and will not relent”
The NEGATED VERB (BDB 99:6 , KB 142:7 , Hiphil IMPERFECT) is the usual VERB in the prophets to describe “repentance.” In this context it refers to God. The only vocabulary available to us to describe God relates to humans. God is an eternal Spirit. We use human words to describe Him (anthropomorphisms), but He is far beyond our ability to describe.
SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT <http://www.freebiblecommentary.org/special_topics/repentance_ot.html>
Amo 1:3 “they threshed Gilead with implements of sharp iron” “They” refers to the Syrians.
The VERB (BDB 19:0 , KB 21:8 ,Qal INFINITIVE CONSTRUCT) refers to an agricultural procedure of separating grain from its husk (cf. Deu 25:4 ). It can be used metaphorically as 2Ki 13:7 ; Isa 21:10 ; Jer 50:11 ; and Hos 10:11 show. It is used of God's judgment (e.g., Mic 4:13 and Hab 3:12 ).
Here it could also be metaphorical, but because of the Septuagint's translation of 2Sa 12:31 , it may be literal. Whether metaphorical or literal it speaks of Syrian abuses of Israelites (possibly related to 2Ki 13:1-9 ).
▣ “Gilead” This name (BDB 16:6 ) refers to the northern trans-jordan area between the Arnon and Jabbok Rivers that was given to the sons of Jacob, Reuben, and Gad. The specific atrocities of Syria (Aram) may relate to 2Ki 8:28-29 or 2Ki 10:32-33 .
Amo 1:4 “I will send fire” The VERB (BDB 101:8 , KB 151:1 ) is a Piel PERFECT and is parallel to “consume,” “break,” and “cut off.” God will destroy the fortifications and dynasty of the house of Hazael (Syria, Aram). Fire is a symbol of the judgment of God on wickedness (e.g., Isa 30:27 ; Jer 21:14 ; Eze 20:47-48 ; Zep 1:18 ; Zep 3:8 ; Mal 4:1 ). See Special Topic: FIRE <http://www.freebiblecommentary.org/special_topics/fire.html>.
▣ “Hazael” This was the usurper monarch of Syria (BDB 30:3 , cf. 2Ki 8:7-15 ). He reigned from 84:2-796 B.C.(?). He was a powerful military adversary to Assyria's western expansion. Syria was invaded several times, but Damascus was not taken (i.e., 841, 837, and possibly 83:6 B.C.)
Once Assyrian pressure was lessened Hazael attacked his southern neighbors.
1. trans-jordan area, 2Ki 10:32-33 2. Philistia, 2Ki 12:17 3. Judah, 2Ki 12:17-18 ▣ “citadels” The term (BDB 7:4 ) is translated in various ways:
1. stronghold
2. guardroom of the palace or temple
3. fortress
The Akkadian loanword, b'rh, is used as a parallel in the Post-Exilic literature (e.g., of forts in 2Ch 17:12 ; 2Ch 27:4 and of the temple in 1Ch 29:1 ; Neh 2:8 ).
▣ “Ben-hadad” Literally “sons of Hadad,” (BDB 12:2 , cf. 2Ki 13:3 ; 2Ki 13:24-25 ) this is the son of Hazael (797-775 B.C.?). Probably his father gave him this name (in history as Ben Hadad III) because it became the common name (dynastic title) of many Syrian monarchs, like Pharaoh in Egypt or Caesar in Rome.
It is also possible that it reflects the worship of the storm god, Hadad (Ba'al or Rimmon, cf. 2Ki 5:18 ). In this case it would be a condemnation on idolatry.
Amo 1:5 “the gate bar of Damascus” Literally this refers to the lock on the main gate, a large wooden beam (or sometimes a metal bar, cf. 1Ki 4:13 ), which was placed horizontally across two wooden doors. Metaphorically it refers to the destruction and exile of Syria (Aram) as a nation (cf. TEV).
NASB, NKJV,
NJB “the inhabitant”
NRSV, TEV “the inhabitants”
NIV “the king”
NET “the ruler”
JB “the one enthroned”
This is a Qal ACTIVE PARTICIPLE MASCULINE SINGULAR (BDB 44:2 , KB 44:4 ). It is obvious there is a parallel between this term and
1. Amo 1:5 c, “him who holds the scepter”
2. Amo 1:8 b, “him who holds the scepter”
The Rotherham's Emphasized Bible has in the footnote, “him that is seated = that reigneth” (p. 873).
▣ “the Valley of Aven” The term “Aven” (BDB 1:9 ) can mean
1. trouble
2. sorrow
3. wickedness
4. idolatry
It is used in several ways in Amos-Hosea.
1. a place of idolatry (here)
2. a reference to Bethel by means of a Hebrew word play (cf. Hos 4:15 ; Hos 5:8 ; Hos 10:5 ; Hos 10:8 )
3. a reference to wickedness (cf. Hos 6:8 ; Hos 10:8 ; Hos 12:11 )
4. nothingness (i.e., idolatry as vanity, cf. Amo 5:5 )
Here it refers to a place somewhere in Syria. The Expositor's Bible Commentary, vol. 7, p. 284, notes that it is a Jewish word play on Baalbek, which was called Heliopolis during the Greek period. McComiskey also asserts that because of the contact between Syria and Egypt this city may possibly have taken on the name of an Egyptian city, 'On (cf. the Septuagint).
The site is geographically uncertain, but many believe that it refers to the Bukaa valley (cf. the Septuagint).
▣ “him who holds the scepter” Originally the term “scepter” (BDB 98:6 ) referred to a wooden implement of war. Leaders were those who fought well. Their wooden weapon became a symbol of authority, rule, or power. It is used of the kings of pagan nations in Isa 14:5 ; Amo 1:5 ; Amo 1:8 ; Zec 10:11 , but of God's power in Isa 10:5 and His Messiah's power in Isa 11:4 .
▣ “Beth-eden” This name means “house of pleasure” (CONSTRUCT BDB 10:8and 11:2 ). Its geographical location is uncertain, but may refer to (1) a kingdom north of Aram on the bank of the Euphrates River (time of Assurnasirpal II and Shalmaneser III) or (2) Baalbek in the Bukaa Valley (time of Tiglath-pileser III).
▣ “So the people of Syria will be exiled to Kir” We learn from Amo 9:7 that this was their original homeland; they will be exiled to where they started from (BDB 88:5 , cf. 2Ki 16:9 ). However, its location is unknown (cf. Isa 22:6 ). Most identify it as a location in Elam.
NASB (UPDATED) TEXT: Amo 1:6-8 6Thus says the LORD,
“For three transgressions of Gaza and for four
I will not revoke its punishment,
Because they deported an entire population
To deliver it up to Edom.
7So I will send fire upon the wall of Gaza
And it will consume her citadels.
8I will also cut off the inhabitant from Ashdod,
And him who holds the scepter, from Ashkelon;
I will even unleash My power upon Ekron,
And the remnant of the Philistines will perish,”
Says the Lord GOD.
Amo 1:6 “Gaza” This city (BDB 73:8 ) was a way of referring to the nation of Philistia. They were sea peoples from the Aegean Islands who tried to invade Egypt, but were defeated and settled on the southwestern coast of Palestine around 120:0 B.C. They brought Iron Age technology with them and established control over a large area of the coastland. In Amo 1:6-8 four of their five major city-states are mentioned, Ashdod, Ashkelon, Ekron, and Gaza.
▣ “because they deported an entire population” Apparently the descendants of Esau were actively involved in purchasing Hebrew slaves taken by the Philistines. Entire communities (or treaty communities) were captured and sold (cf. Joe 3:3-8 ).
▣ “Edom” Edom, Moab, and Ammon were relatives of the Jews. They lived in the southern trans-jordan.
Amo 1:7 “him who holds the scepter” David Allan Hubbard, Joel and Amos (Tyndale Old Testament Commentaries, pp. 133 and 13:6 ), makes the historical point that Amos is accurate regarding:
1. the Philistine cities were royal city-states surrounded by other cities ruled by those who bore the scepter of the city-state monarch (Amo 1:7 )
2. the Ammonites had a monarch and his officials (cf. Amo 1:15 ; Hos 7:3 ; Hos 7:5 ; Hos 7:7 ; Hos 7:16 ; Hos 8:4 )
Amo 1:8 “the remnant of the Philistines will perish” The Philistines (BDB 81:4 ) were a traditional enemy of Judah from the time of Joshua to David. They will be completely destroyed as a nation and as a people.
▣ “the Lord GOD” This is literally Adon YHWH. Since both are translated “lord,” when they occur together YHWH is translated all capitals “GOD.” See Special Topic: NAMES FOR DEITY <http://www.freebiblecommentary.org/special_topics/names_deity.html>.
NASB (UPDATED) TEXT: Amo 1:9-10 9Thus says the LORD,
“For three transgressions of Tyre and for four
I will not revoke its punishment,
Because they delivered up an entire population to Edom
And did not remember the covenant of brotherhood.
10So I will send fire upon the wall of Tyre,
And it will consume her citadels.”
Amo 1:9 “Tyre” This (BDB 86:2 ) refers to the nation of Phoenicia, which seems to have been made up racially of Canaanites and the Sea Peoples (Aegean Sea). This nation became the source of the fertility worship of both Ba'al and Asherah, which permeated the Northern Ten Tribes through the influence of Jezebel (cf. 1Ki 16:31-33 ; 1Ki 18:19 ; 1Ki 18:21 ).
SPECIAL TOPIC: FERTILITY WORSHIP OF THE ANCIENT NEAR EAST <http://www.freebiblecommentary.org/special_topics/fertility_worship.html>
▣ “because they delivered up an entire population to Edom” Homer mentions Tyre's slave trade in his Odyssey 4.288ff; 15.473ff.
▣ “did not remember the covenant of brotherhood” This refers to some type of treaty, possibly the precedent of one that was made with Solomon (cf. 2Sa 5:11 ; 1Ki 5:1-18 ; 1Ki 9:11-14 ). It also may refer to the unnatural behavior of selling one's neighbor into slavery. All of the sins mentioned in this section deal with mankind's inhumanity toward his fellowman.
Amo 1:10 “I will send fire upon the wall of Tyre,
And it will consume her citadels” Tyre (capital of Phoenicia) was an island fortress that was almost impregnable. However, during Alexander the Great's move through Palestine in 33:2 B.C., after a seven-month siege, the city fell when the enemy built a causeway out of the rubble of the destroyed mainland city. We learn from historical documents that 6,000 were killed, 2,000 were crucified or impaled and 3:0 ,000 were sold into slavery.
NASB (UPDATED) TEXT: Amo 1:11-12 11Thus says the LORD,
“For three transgressions of Edom and for four
I will not revoke its punishment,
Because he pursued his brother with the sword,
While he stifled his compassion;
His anger also tore continually,
And he maintained his fury forever.
12So I will send fire upon Teman
And it will consume the citadels of Bozrah.”
Amo 1:11 “Edom” This (BDB 1:0 ) refers to near relatives of the Israelites through Esau, Gen 25:19-26 ; Gen 36:1-19 . Edom and Israel were always at odds. Edom becomes a symbol of broken family bonds and covenants. She is often condemned in the prophets (cf. Isa 34:5-17 ; Isa 63:1-6 ; Jer 49:7-22 ; Lam 4:21-22 ; Eze 25:12-14 ; Eze 35:1-15 ; Mal 1:2-4 ). See Special Topic: Edom and Israel <http://www.freebiblecommentary.org/special_topics/edom_and_israel.html>.
Petra was its capital (cf. Psa 137:7 ; Eze 25:12-14 ; Oba 1:10-15 ; Mal 1:2-4 ). It was located east of Judah in the trans-jordan region (modern Jordan).
NASB “compassion”
NKJV, NRSV,
NJB “pity”
TEV “mercy”
This term (BDB 93:3 ) can also refer to a treaty partner (i.e., “ally,” NIV footnote and NET Bible).
▣ “His anger also tore continually,
And he maintained his fury forever”
These two poetic lines are parallel. “His anger” refers to the settled, continual anger of the Edomites against the Israelis (cf. NEB). Again, God's judgment comes because of sins against people, in this case relatives.
Amo 1:12 “Teman” This (BDB 41:2 ) was a northern district of Edom (cf. Jer 49:7 ; Jer 49:20 ; Oba 1:9 ) whose capital was Bozrah.
▣ “Bozrah” This (B DB 13:1 ) refers to one of the larger northern cities of Edom located at a major oasis on “the King's Highway” (trans-jordan trade route from the Gulf of Aqaba north to Syria). It was a city of great antiquity (cf. Gen 36:33 ; 1Ch 1:44 ).
NASB (UPDATED) TEXT: Amo 1:13-15 13 Thus says the LORD,
“For three transgressions of the sons of Ammon and for four
I will not revoke its punishment,
Because they ripped open the pregnant women of Gilead
In order to enlarge their borders.
14So I will kindle a fire on the wall of Rabbah
And it will consume her citadels
Amid war cries on the day of battle,
And a storm on the day of tempest.
15Their king will go into exile,
He and his princes together,” says the LORD.
Amo 1:13 “Ammon” This (BDB 76:9 ) is also a relative of the Israelis through Lot (cf. Gen 19:30-38 ). The Israelites were not to confront them on their exodus because they were relatives (cf. Deu 2:19 ). Ammon was located in the trans-jordan area between the Arnon and Jabbok Rivers.
▣ “Because they ripped open the pregnant women of Gilead” Gilead (BDB 16:6 ) is in the northern trans-jordan area. There is no historical reference to this specific act, but this practice was well known (cf. 2Ki 8:12 ; 2Ki 15:16 ; Hos 13:16 ). However, the judgment of God falls on all of these nations because of their violent war practices.
▣ “In order to enlarge their borders” This slaughter of innocent women and children was not related to holy war, as was the Israeli attack on Jericho (cf. Joshua 6), but was simply motivated by greed for more land.
Amo 1:14 “Rabbah” This term means “the great” (BDB 91:3 ). This title was used of a city of Ammon, located at the headwaters of the Jabbok River (cf. Deu 3:11 ; 2Sa 12:26 ; 2Sa 17:27 ).
NASB, NJB “war cries”
NKJV, NRSV,
TEV “shouting”
This term (BDB 92:9 ) has a large semantical field:
1. raise a shout
a. for attack
b. for victory
c. for worship
d. for destruction
2. give a blast
Often a battle cry is linked to a trumpet blast, as in Jos 6:5 ; Jos 6:10 ; Jos 6:16 ; Jos 6:20 . Every nation had its own war cry (cf. Amo 2:2 ; 1Sa 17:20 ; 1Sa 17:52 , also see Roland deVaux, Ancient Israel, vol. 1, pp. 9,254). Israel's was linked to YHWH (cf. Jdg 7:20-21 ).
Amos boasts not here, in speaking of his own words, that he adduced anything as from himself, but avows himself to be only the minister of God; for he immediately adds that he received them by a vision. God himself raised up the Prophets and employed their labor; And, at the same time, guided them by his Spirit, that they might not announce anything but what had been received from him, but faithfully deliver what had proceeded from him alone. These two things then, well agree together, — that the prophecies which follow were the words of Amos and that they were words revealed to him from above; for the word חזה, chese, which Amos uses, properly means, to see by revelation; (16) and these revelations were called prophecies.
But he says, that he was among the shepherds of Tekoa. This was a mean towns and had been shortly before surrounded by walls and had ever been previously a village. He then mentions not his country, because it was celebrated, or as though he could derive thereby more authority or renown: but, on the contrary he calls himself a Tekoan, because God drew him forth from an obscure place, that he might set him over the whole kingdom of Israel. They are therefore mistaken, as I think, who suppose that Amos was called one of the shepherds on account of his riches, and the number of his flocks; for when I weigh every thing, I see not how could this be. I indeed allow that נקדים, nukodim are not only shepherds who do the work, but men possessing flocks, carrying on a large business; for the king of Moab is said to have been a נקד, nukod, and that he fed large flocks; but it was by hired shepherds. As to the Prophets I do not see how this can be applied to him; for Tekoa was not a place famous for wealth; and as I have said, it was a small town, and of no opulence. I do not then doubt, but that Amos, by saying that he was a shepherd, pours contempt on the pride of the king of Israel, and of the whole people; for as they had not deigned to hear the Prophets of God, a keeper of sheep was sent to them.
It must be further noticed, that he is not called a shepherd of Tekoa, but from Tekoa; and interpreters have not observed this preposition. We shall see in chapter seven, that though Amos sprang from the tribe of Judah, he yet dwelt in the kingdom of Israel: for the priest, after he had slandered him before the king, bade him to go elsewhere, and to eat his own bread, and not to disturb the peace of the country. He therefore dwelt there as a stranger in a land not his own. Had he been rich, and possessing much wealth, he would have surely dwelt at home: why should he change his place? Since then it appears evident, that he was a sojourner in the land of Israel, he was, no doubt, one of the common people. So that his low condition (ignobilitias —ignobility) was intended for this purpose, — that God might thereby repress the arrogance of the king of Israel, and of the whole people; for we know how much inflated they were on account of the fruitfulness of their land and their riches. Hence Amos was set over them as a Prophet, being a shepherd, whom God had brought from the sheepfolds.
The time also is to be observed, when he is said to have seen these prophecies; it was in the days of Uzziah king of Judah, two years before the earth-quake, and in the days of Jeroboam, the son of Joash. What the state of that time was, I described in explaining the prophecies of Hosea. Sacred history relates that the kingdom of Israel flourished under the second Jeroboam; for though he was an ungodly and wicked man, yet God spared then his people, and caused that not only the ten tribes should remain entire, but also that Jeroboam should enlarge his kingdom; for he had recovered some cities which had been lost. The state of the people was then tranquil, and their prosperity was such as filled them with pride, as it commonly happens. Uzziah also so reigned over the tribe of Judah, that nothing adverse prevailed there. Shortly after followed the earthquake. The time this earthquake happened, sacred history does not mention. But Josephus says, that it was when Uzziah seized on the priestly office, and was smitten with leprosy. He therefore makes that stroke of leprosy and the earthquake to be at the same time. But Amos, as well as other Prophets, spoke of it as a thing well known: thus Zechariah, after the people’s return, refers to it in chapter 14: (Zec 14:5),
‘There shall be to you a terror,
such as was in the earthquake under king Uzziah.’
He states not the year, but it was then commonly known.
Then the Prophet meant nothing more than to show by this event, that he denounced God’s vengeance on the Israelites, when they were in prosperity, and were immersed, as it were, in their pleasures. And satiety, as it ever happens, made them ferocious; hence he was not well received; but his authority is hereby more confirmed to us; for he did not flatter the people in their prosperity, but severely reproved them; and he also predicted what could not be foreseen by human judgment, nay, what seemed to be altogether improbable. Had he not then been endued with the heavenly Spirit, he could not have foretold future calamities, when the Jews, as I have already said, as well as the Israelites, and others, promised themselves all kinds of prosperity; for God then spared the kingdom of Israel and the kingdom of Judah, nor did he execute his judgment on neighboring nations.
We must now observe this also, that the words which he saw were concerning Israel. We hence learn, as I have already said that the Prophet was specifically appointed for the Israelites, though born elsewhere. But how and on what occasion he migrated into the kingdom of Israel, we know not; and as to the subject in hand, it matters not much: but it is probable, as I have said before, that this was designedly done, that God might check the insolence of the people, who flattered themselves so much in their prosperity. Since, then, the Israelites had hitherto rejected God’s servants, they were now constrained to hear a foreigner and a shepherd condemning them for their sins, and exercising the office of a judge: he who proclaims, an impending destruction is a celestial herald. This being the case, we hence see that God had not in vain employed the ministry of this Prophet; for he is wont to choose the weak things of the world to confound the strong, (1Co 1:26) and he takes Prophets and teachers from the lowest grade to humble the dignity of the world, and puts the invaluable treasure of his doctrine in earthly vessels, that his power, as Paul teaches us, may be made more evident (2Co 4:7.)
But there was a special reason as to the Prophet Amos; for he was sent on purpose severely to reprove the ten tribes: and, as we shall see, he handled them with great asperity. For he was not polite, but proved that he had to do with those who were not to be treated as men, but as brute beasts; yea, worse in obstinacy than brute beasts; for there is some docility in oxen and cows, and especially in sheep, for they hear the voice of their shepherd, and follow where he leads them. The Israelites were all stubbornness, and wholly untamable. It was then necessary to set over them a teacher who would not treat them courteously, but exercise towards them his native rusticity. Let us now proceed; for of the kingdom of Uzziah and of Jeroboam the son of Joash, the second of that name, we have spoken on the in Hos 1:1. It now follows —
(16) There is an incongruity in our language in saying, “The words of Amos, which he saw. ” To see words, except when written, is no proper expression. To avoid this, Newcome has paraphrased the passage thus, — “Which had come to him in a vision.” There would be no necessity for this, had we a suitable term for “words,” which in Hebrew has the same latitude of meaning with λογος in Greek. Dathius renders it, Effata , oracles. They were the things, the matters, the events, which the Prophet saw, or were discovered to him in a supernatural manner. The faculty of sight seems to have been used, because scenes were presented often to the prophets, when these communications were made to them; and then seeing became the term to designate these divine revelations, when nothing but messages, either of mercy or of judgment, were conveyed to the prophets. — Ed.
He employs here the same words which we explained yesterday in the Lecture on Joel; but for another purpose. By saying, ‘Jehovah from Zion shall roar,’ Joel intended to set forth the power of God, who had been for a time silent, as though he was not able to repel his enemies. As God was then despised by the ungodly, Joel declares that he had power, by which he could instantly break down and destroy all his enemies and defend his Church and chosen people. But now Amos, as he addresses the Israelites, does here defend the pure worship of God from all contempt and declares to the Israelites, that how much soever they wearied themselves in their superstitions they still worshipped their own devices; for God repudiated all the religion they thought they had. There is, then, to be understood an implied or indirect contrast between mount Zion and the temples which the first Jeroboam built in Dan and Bethel. The Israelites imagined that they worshipped the God of their father Abraham; and there were in those places greater displays (pompae — pomps) than at Jerusalem. But the Prophet Amos pours contempt on all these fictitious forms of worship; as though he said, “Ye indeed boast that the God of Abraham is honored and worshipped by you; but ye are degenerate, ye are covenant breakers, ye are perfidious towards God; he dwells not with you, for the sanctuaries, which you have made for yourselves, are nothing but brothels; God has chosen no habitation for himself, except mount Zion; there is his perpetual rest: Roar then will Jehovah from Zion.”
We now see what the Prophet had in view: for he not only shows here, that God was the author of his doctrine, but at the same time distinguishes between the true God and the idols, which the first Jeroboam made, when by this artifice he intended to withdraw the ten tribes from the house of David and wholly to alienate them from the tribe of Judah: it was then that he set up the calves in Dan and Bethel. The Prophet now shows that all these superstitions are condemned by the true God: Jehovah then shall roar from Zion, he will utter his voice from Jerusalem. He no doubt wished here to terrify the Israelites, who thought they had peace with God. Since, then, they abused his long-suffering, Amos now says that they would find at length that he was not asleep. “When God then shall long bear with your iniquities, he will at last rise up for judgment.”
By roaring is signified, as we said yesterday, the terrible voice of God; but the Prophet here speaks of God’s voice, rather than of what are called actual judgments really executed, that the Israelites might learn that the examples of punishments which God executes in the world happen not by chance, or at random, but proceed from his threatening; in short, the Prophet intimates that all punishments which God inflicts on the ungodly and the despisers of his word, are only the executions of what the Prophets proclaimed, in order that men, should there be any hope of their repentance, might anticipate the destruction which they hear to be nigh. The Prophet then commends here very highly the truth of what God teaches, by saying that it is not what vanishes, but what is accomplished; for when he destroys nations and kingdoms, it comes to pass according to prophecies: God then shall utter his voice from Jerusalem
Then it follows, And mourn shall the habitations of shepherds אבל, abel, means to mourn, and also to be laid waste, and to perish. Either sense will well suit this place. If we read, mourn, etc. , then we must render the following thus, and ashamed shall be the head, or top, of Carmel. But if we read, perish, etc. , then the verb בש besh must be translated, wither; and as we know that there were rich pastures on Carmel, I prefer this second rendering: wither then shall the top of Carmel; and the first clause must be taken thus, and perish shall the habitations of shepherds
As to what is intended, we understand the Prophet’s meaning to be, that whatever was pleasant and valuable in the kingdom of Israel would now shortly perish, because God would utter his voice from Zion The meaning then is this, — “Ye now lie secure, but God will soon, and even suddenly, put forth his power to destroy you; and this he will do, because he denounces on you destruction now by me, and will raise up other Prophets to be heralds of his vengeance: this will God execute by foreign and heathen nations; but yet your destruction will be according to these threatening which ye now count as nothing. Ye indeed think them to be empty words; but God will at length show that what he declares will be fully accomplished.”
With respect to Carmel, there were two mountains of this name; but as they were both very fertile, there is no need to take much trouble to inquire of which Carmel the Prophet speaks. Sufficient is what has been said, — that such a judgment is denounced on the kingdom of Israel as would consume all its fatness; for as we shall hereafter see, and the same thing has been already stated by the Prophet Hosea, there was great fertility as to pastures in that kingdom.
We must, at the same time, observe, that the Prophet, who was a shepherd, speaks according to his own character, and the manner of life which he followed. Another might have said, ‘Mourn shall the whole country, tremble shall the palaces,’ or something like this; but the Prophet speaks of mount Carmel, and of the habitations of shepherds, for he was a shepherd. His doctrine no doubt was despised, and many profane men probably said, “What! he thinks that he is still with his cows and with his sheep; he boasts that he is God’s prophet, and yet he is ever engrossed by his stalls and his sheepfolds.” It is then by no means improbable, but that he was thus derided by scornful men: but he purposely intended to blunt their petulance, by mingling with what he said as a Prophets those kinds of expressions which savored of his occupation as a shepherd. Let us now proceed —
It is singular that Amos said that his words were concerning Israel, and that he should now turn to speak of Damascus and the country of Syria. This seems inconsistent; for why does he not perform the office committed to him? why does he not reprove the Israelites? why does he not threaten them? why does he not show their sins? and why does he speak of the destruction then nigh to the people of Syria? But it is right here to consider what his design was. He shows briefly, in the last verse, that ruin was nigh the Israelites; for God, who had hitherto spared them, was now resolved to ascend his tribunal. But now, that he might better prepare the Israelites, he shows that God, as a judge, would call all the neighboring nations to an account. For had the Prophet threatened the Israelites only, they might have thought that what they suffered was by chance, when they saw the like things happening to their neighbors: “How is it credible that these evils and calamities have flowed from God’s vengeance, since the Idumeans, the Moabites, the Ammonites, the Syrians, and the Sidonians, are implicated in these evils in common with ourselves? For if God’s hand pursues us, it is the same with them: and if it is fate, that with blind force exercises its rule over the Moabites, the Idumeans, and the Syrians, the same thing, doubtless, is to be thought of our case.” Thus all the authority of the Prophet must have lost its power, except the Israelites were made to know that God is the judge of all nations.
We must also bear in mind, that the kingdom of Israel was laid waste, together with other neighboring countries, as war had spread far and wide; for the Assyrian, like a violent storm, had extended through the whole of that part of the world. Not only, then, the Israelites were distressed by adversities at that time, but all the nations of which Amos prophesied. It was hence necessary to add the catalogue which we here find, that the Israelites might have as many confirmations respecting God’s vengeance, as the examples which were presented to their eyes, in the dire calamities which everywhere prevailed. This is to be borne in mind. And then the Prophet regarded another thing: If the Idumeans, the Moabites, the Syrians, and Ammonites, were to be treated so severely, and the Prophet had not connected the Israelites with them, they might have thought that they were to be exempted from the common punishments because God would be propitious to them; for hypocrites ever harden themselves the more, whenever God spares them: “See, the Ammonites and the Moabites are punished; the Idumeans, the Syrians, and other nations, are visited with judgment: God then is angry with all these; but we are his children, for he is indulgent to us.” But the Prophet puts here the Israelites in the same bundle with the Moabites, the Idumeans, and other heathen nations; as though he said, “God will not spare your neighbors; but think not that ye shall be exempt from his vengeance, when they shall be led to punishment; I now declare to you that God will be the judge of you all together.”
We now apprehend the design of the Prophet. He wished here to set before the eyes of the Israelites the punishment of others to awaken them, and also to induce them to examine themselves for we often see, that those who are intractable and refractory in their disposition, when directly addressed are not very attentive; but when they hear of the sins of others, and especially when they hear something of punishment, they will attend. The Prophet therefore designed by degrees to lead the Israelites to a teachable state of mind, for he knew them to be torpid in their indulgences, and also blinded by presumption, so that they could not be easily brought under the yoke: hence he sets before them the punishment which was soon to fall on neighboring nations.
We must yet observe that there was another reason I do not throw aside what I have already mentioned; but the Prophet no doubt had this also in view, — that God would punish the Syrians, because they cruelly raged against the Israelites especially against Gilead and its inhabitants. As God, then, would inflict so grievous a punishment on the Syrians, because they so cruelly treated the inhabitants of Gilead, what was to be expected by the Israelites themselves who had been insolent towards God, who had violated his worship who had robbed him of his honor, who had in their turn destroyed one another! For, as we shall hereafter see, there was among them no equity, no humanity; they had forgotten all reason. Since, then, the Israelites were such, how could they hope that so many and so detestable crimes should go unpunished, when they saw that the Syrians, though uncircumcised, were not to be spared, because they so cruelly treated professed enemies, on whom they lawfully made war?
I now come to the words of the Prophet: Thus saith Jehovah, For three transgressions of Damascus, and for four, will not be propitious to it; literally, I will not convert it (18) : but I take this actively that God would not turn himself to mercy, or that he would not be propitious to Damascus. We know that Damascus was the capital of Syria; And the Prophet here, by mentioning a part for the whole, threatens the whole people, and summons all the Syrians to God’s tribunal, because they had inhumanely treated, as we shall see, the city of Gilead. But he says, God will not be propitious for three and four transgressions of Damascus. Some take this meaning, “For three transgressions I have been propitious, for four I will not be.” But there is no need of adding anything to the Prophet’s words; for the most suitable sense here is that for the many sins of Damascus God would not be propitious to it: and the Prophet, I have no doubt, intended by the two numbers to set forth the irreclaimable perverseness of the Syrians. Seven in Scripture is an indefinite number, and is taken, as it is well known, to express what is countless. By saying then, three and four transgressions, it is the same as if he had said seven: but the Prophet more strikingly intimates the progress the Syrians made in their transgressions, until they became so perverse that there was no hope of repentance. This then is the reason, that God declares that he would no more forgive the Syrians, inasmuch as without measure or limit they burst forth into transgressions and ceased not, though a time for change was given them. This is the true meaning. And the Prophet repeats the same form of speech in speaking of Gaza, of Amman, of Edom, and of other nations.
Let us learn from this place, that God, whom the world regards as too cruel, when he takes vengeance on sins, shows really and by sure proof the truth of what he declares so often of himself in Scripture, and that is, that he bears long and does not quickly take vengeance: though men are worthy to perish yet the Lord suspends his judgments. We have a remarkable proof of this in these prophecies; for the Prophet speaks not only of one people but of many. Hence God endured many transgressions not only in the Syrians, but also in other nations: there was not then a country in which a testimony to God’s forbearance did not exist. It hence appears, that the world unjustly complains of too much rigor, when God takes vengeance, for he ever waits till iniquity, as it was stated yesterday, reaches its highest point.
There is besides presented to us here a dreadful spectacle of sins among so many nations. At the same time, when we compare that age with ours, it is certain that greater integrity existed then: all kinds of evils so overflow at this day, that compared with the present, the time of Amos was the golden age; and yet we hear him declaring here, that the people of Judah and of Israel, and all the other nations, were monstrously wicked, so that God could not bring them to repentance. For he testifies not here in vain, that he would punish wickedness wholly obstinate since they had not turned to him, who had advanced to the number seven; that is, who had sinned, as it has been before stated, without measure or limits: and this ought also to be noticed in the Prophet’s words; but I cannot now proceed farther.
(18) Eam non restituam — ‘I will not restore it.’ — Bishop Lowth. Of all commentators, Dathius gives the best explanation of the first part of this verse. His remarks are these: — “There is here mentioned a fourth sin, for which God would no longer defer punishment. The three sins, which had preceded the fourth, signify all those sins which they had besides committed, a definite number being put for a number indefinite.” But as to the phrase, לא אשיבנו, non avertam illud — ‘I will not turn it away,’ so as to forgive it, that is, the fourth sin, he seems not to have been so felicitous; for the reference is evidently to Damascus. It will admit of either these renderings, — “I will not restore it,” that is, to favor; or “I will not turn away from it,” so as to let it go unpunished. The whole verse I would render thus: —
Thus saith Jehova, —
For three transgressions of Damascus,
Yea, for the fourth, I will not turn away from it;
For it threshed Gelead with iron wains.
Literally, it is, “they threshed;” for it is usual with the prophets, when speaking of a city or people, to pass from the singular to the plural number. — Ed.
Now the Prophet subjoins, I will send fire unto the house of Hazael, which will devour the palaces of Ben-hadad. The Prophet speaks still of the kingdom of Syria; for we know that both Ben-hadad and Hazael were kings of Syria. But Jerome is much mistaken, who thinks that Ben-hadad was here put in the second place, as if he had been the successor of Hazael, (19) while sacred history relates that Hazael came to Elisha when Ben-hadad was ill in his bed, (2Kg 8:9;) and he was sent to request an answer. Now the Prophet declared that Hazael would be the king of Syria, and declared this not without tears; for he pitied his own people, of which this Syrian would be the destroyer. After he returned home, he strangled Ben-hadad, and took to himself the royal dignity. But it is common enough in Scripture to speak of a thing present, and then, as in this place, to add what has past, I will send fire into the house of Hazael, and this fire will devour the palaces of Ben-hadad; as though he said, “I will destroy the kingdom of Syria, I will consume it as with burning.” But he first names the house of Hazael, and then the palaces of Ben-hadad; as though he said, “No ancientness shall preserve that kingdom from being destroyed.” For, metaphorically, under the word fire, he designates every kind of consumption; and we know how great is the violence of fire. It is then as though he said, that no wealth, no strength, no fortifications, would stand in the way to prevent the kingdom of Syria from being destroyed.
(19) There were two Ben-hadads: the one whom Hazael strangled, 2Kg 8:15; and his son who succeeded him, 2Kg 13:3. But ben-hadad seems to have been the name of many of the kings of Syria, as Pharaoh was the common name of the kings of Egypt. Hence the palaces of Ben-ha-dad were probably those built by several kings of that name. — Ed.
He then adds,I will break in pieces the bar of Damascus The Prophet confirms what he had already said; for Damascus, being strongly fortified, might have seemed unassailable. By bar, the Prophet, mentioning a part for the whole, meant strongholds and everything which could keep out enemies. Nothing, then, shall prevent enemies from taking possession of the city of Damascus. How so? Because the Lord will break in pieces its bars.
It is then added, I will cut off, or destroy, the inhabitant from Bikoth Aven, or from the plain of Aven. It is uncertain whether this was the proper name of a place or not, though this is probable; and yet it means a plain, derived from a verb, which signifies to cut into two, or divide, because a plain or a valley divides or separates mountains; hence a valley or plain is called in Hebrew a division. Now, we know that there were most delightful plains in the kingdom of Syria, and even near Damascus. Aven also may have been the name of a place, though it means in Hebrew trouble or laborer. But whatever it may have been, the Prophet no doubt declares here, that all the plains nigh Damascus, and in the kingdom of Syria, would be deprived of their inhabitants. I will then destroy the inhabitant from the plain of Aven, and the holder of the scepter from the house of Eden, or from the house of pleasure. This also may have been the name of a place, and from its situation a region, which, by its pleasantness greatly delighted its inhabitants. But the Prophet, I have no doubt, alludes, in these two words, to trouble and pleasure Removed, he says, shall be the people of Syria into Kir. The purport of this is, that the kingdom of Syria would be wasted, so that the people would be taken into Assyria; for the Prophet declares that the Assyrians would be the conquerors, and remove the spoils into their own kingdom, and lead away the people as captives; for the word city, as a part for the whole, is put here for the whole land. It now follows —
Amos directs here his discourse against Gaza, which the Philistine occupied. It was situated in the tribe of Judah, towards the sea; but as the Anakims were its inhabitants, the Philistine kept possession of it. Then the Jews had these enemies as ακτωρηκους, (guardians of the shore), who had a greater opportunity of doing harm from being so near: and we may learn from the Prophet’s words, that the Philistines, who dwelt at Gaza, when they saw the Israelites oppressed by their enemies, joined their forces to foreign allies, and that the Jews did the same. God then now denounces punishment on them.
As to the word, Gaza, some think that it was given to the city, because Cambyses, when warring with the Egyptians, had deposited there his money and valuable furniture; and because the Persian call a treasure, gaza; but this is frivolous. We indeed know that the Greek translators ever put γ (gamma) for an ע, (oin); as of Omorrha they make Gomorrha, so of Oza they make Gaza. Besides, the city had this name before the time of Cambyses. It was then more probably thus called from its strength: and that the Greeks rendered it Gaza was according to their usual practice, as I have said as to other words. But there were two Gazas; when the first was demolished, the inhabitants built another near the sea. Hence Luke, in Act 8:26 says, that Gaza was a desert; and he thus makes a difference between Gaza on the sea-side and the old one, which had been previously demolished. But Amos speaks of the first Gaza; for he threatens to it that destruction, through which it happened that the city was removed to the shores of the Mediterranean.
I come now to the Prophet’s words: “God, he says, will not be propitious to Gaza for three and four transgressions, as the Philistine had so provoked God, that they were now wholly unworthy of pardon and mercy. I reminded you in yesterday’s Lecture, that there is presented to us here a sad spectacle, but yet useful; for we here see so many people in such a corrupted state, that their wickedness was become to God intolerable: but at this day the state of things in the world is more corrupt, for iniquity overflows like a deluge. Whatever then men may think of their evils, the Lord from heaven sees how great and how irreclaimable is their obstinacy. It is nothing that some throw blame on others, or look for some alleviation, since all are ungodly and wicked: for we see that God here declares that he would, at the same time, take vengeance on many nations. The Idumeans might then have objected, and said, that their neighbors were nothing better; others might have made the same excuse; every one might have had his defense ready, if such a pretext availed, that all were alike implicated in the same guilt and wickedness. But we see that God appears here as a judge against all nations. Let us not then be deceived by vain delusions, when we see that others are like us; let every one know that he must bear his own burden before God: I will not then be propitious for three and for four transgressions
Because they carried away, he says, a complete captivity The Prophet records here a special crime, — that the Gazites took away Jews and Israelites, and removed them as captives into Idumea, and confined them there. I have already said that it was not the Prophet’s design to enumerate all their sins, but that he was content to mention one crime, that the Israelites might understand that they were involved in a heavier guilt, because they had grievously offended both God and men. If then so severe a vengeance was to be taken on Gaza, they ought to have known, that a heavier vengeance awaited them, because they were guilty of more and greater sins. But he says that they had effected a complete captivity, inasmuch as they had spared neither women, nor children, nor old men; for captivity is called perfect or complete, when no distinction is made, but when all are taken away indiscriminately, without any selection. They then carried away a complete captivity, so that no pity either for sex or for age touched them:that they might shut them up, he says, in Edom.
Now follows a denunciation of punishment, — that God would send a fire on the wall of Gaza, to devour its palaces. And it hence appears that Gaza was a splendid town, and sumptuously built; and for this reason the Prophet speaks of its palaces. He shows, at the same time, that neither strength nor wealth would prevent God from executing the punishment which the Gazites deserved. He names also other cities of Palestine, even Ascalon and Azdod, or Azotus, and Ecron. These cities the Philistine then possessed. The Prophet then intimates, that wheresoever they might flee, there would be no safe place for them; for the Lord would expose as a prey to enemies, not only Gaza, but also all the other cities. We may conclude that Ascalon was the first city; for there was the royal residence, though Gaza was the capital of the whole nation; it might yet be that the pleasantness of its situation, and other attractions, might have induced the king to reside there, though it was not the metropolis; Him then who holds the scepter I will cut off from Ascalon. He at last concludes, that all the remnants of Palestine would be destroyed. Now, whenever God denounces destruction on the Jews, he ever gives some hope, and says that the remnant would be saved: but here the Prophet declares that whatever remained of that nation would be destroyed; for God purposed to destroy them altogether, and also their very name.
He therefore adds, that Jehovah Lord had spoken,saith the Lord Jehovah This was added for confirmation; for the Philistine were then in possession of many and strong defenses, so that they boldly laughed to scorn the threatening of the Prophet. He therefore brings forward here the name of God. Now follows the prediction respecting Tyrus: —
He uses nearly the same words respecting Tyrus which he did respecting Gaza, and charges it with the same sin, which was that of removing the Jews from their country, as refugees and exiles, into Idumea, and of selling them as captives to the Idumeans. As of all the rest, he declares the same of Tyrus, that they had not lightly sinned, and that therefore no moderate chastisement was sufficient; for they had for a long time abused God’s forbearance, and had become stubborn in their wickedness.
But what he says, that they had not been mindful of the covenant of brethren, some refer to Hiram and David; for we know that they had a brotherly intercourse, and called each other by the name of brothers; so great was the kindness between them. Some then think that the Tyrians are here condemned for having forgotten this covenant; for there ought to have remained among them some regard for the friendship which had existed between the two kings. But I know not whether this is too strained a view: I rather incline to another, and that is, that the Syrians delivered up the Jews and the Israelites to the Idumeans, when yet they knew them to be brethren: and they who implicate themselves in a matter of this kind are by no means excusable. When I see one conspiring for the ruin of his own brother, I see a detestable and a monstrous thing; if I abhor not a participation in the same crime, I am involved in the same guilt. When therefore the Syrians saw the Idumeans raging cruelly against their brethren, for they were descended from the same family, they ought doubtless to have shown to the Idumeans how alienated they were from all humanity and how perfidious they were against their own brethren and relatives. Now the Prophet says, that they had been unmindful of the covenant of brethren, because they made themselves assistants in so great and execrable a crime as that of carrying away Jews into Idumea, and of shutting them up there, when they knew that the Idumeans sought nothing else but the entire ruin of their own brethren. This seems to be the real meaning of the Prophet.
But he adds, that God would send a fire on the wall of Tyrus to consume its palaces. When this happened, cannot with certainty be known: for though Tyrus was demolished by Alexander, as Gaza also was, these cities, I doubt not, suffered this calamity long before the coming of Alexander of Macedon; and it is probable, as I have already reminded you, that the Assyrians laid waste these countries, and also took possession of Tyrus, though they did not demolish that city; for in Alexander’s time there was no king there, it had been changed into a republic; the people were free, and had the chief authority. There must then have been there no small changes, for the state of the city and its government were wholly different from what they had been. We may then conclude that Tyrus was laid waste by the Assyrians, but afterwards recovered strength, and was a free city in the time of Alexander the Great. Let us now proceed: for I dwell not on every word, as we see that the same expressions are repeated by the Prophet.
The Prophet now passes to the Idumeans themselves. He had denounced ruin on the uncircumcised nations who delivered up the Jews into their hands: but they deserved a much heavier punishment, because their crime was much more atrocious. The Idumeans derived their origin, as it is well known, from their common father Isaac and bore the same symbol of God’s covenant, for they were circumcised. Since nearness of blood, and that sacred union, could not make them gentle to the Jews, we hence perceive how brutal was their inhumanity. They were then unworthy of being forgiven by God, when he became so severe a judge against heathen nations. But the Prophet says now, that the Idumeans had sinned more than their neighbors, and that their obstinacy was unhealable and that hence they could no longer be borne, for they had too long abused God’s forbearance, who had withheld his vengeance until this time.
He charges them with this crime, that they pursued their brother with the sword. There is here an anomaly of the number, for he speaks of the whole people. Edom then pursued his brother, that is, the Jews. But the Prophet has intentionally put the singular number to enhance their crime: for he here placed here, as it were, two men, Edom and Jacob, who were really brothers, and even twins. Was it not then a most execrable ferocity in Edom to pursue his own brother Jacob? He then sets before us here two nations as two men, that he might more fully exhibit the barbarity of the Idumeans in forgetting their kindred, and in venting their rage against their own blood. They have thenpursued their brother with the sword; that is, they have been avowed enemies, for they had joined themselves to heathen nations. When the Assyrians came against the Israelites, the Idumeans put on arms: and this, perhaps, happened before that war; for when the Syrians and Israelites conspired against the Jews, it is probable that the Idumeans joined in the same alliance. However this may have been, the Prophet reproaches them with cruelty for arming themselves against their own kindred, without any regard for their own blood.
He afterwards adds, They have destroyed their own compassions; some render the words, “their own bowels;” and others in a strained and improper manner transfer the relative to the sons of Jacob, as though the Prophet had said, that Edom had destroyed the compassions, which were due, on account of their near relationship, from the posterity of Jacob. But the sense of the Prophet is clearly this, — that they destroyed their own compassions, which means, that they put off all sense of religion, and cast aside the first affections of nature. He then calls those the compassions of Edom, even such as he ought to have been influenced by: but as he had thrown aside all regard for humanity, there was not in him that compassion which he ought to have had.
He then adds, His anger has perpetually raged He now compares the cruelty of the Idumeans to that of wild beasts; for they raged like fierce wild animals, and spared not their own blood. They then raged perpetually, even endlessly, and retained their indignation perpetually. The Prophet seems here to allude to Edom or Esau, the father of the nation; for he cherished long, we know, his wrath against his brother; as he dared not to kill his brother during his father’s life. Hence he said, I will wait till my father’s death, then I will avenge myself, (Gen 27:41) Since Esau then nourished this cruel hatred against his brother Jacob, the prophet here charges his posterity with the same crime; as though he had said, that they were too much like their father, or too much retained his perverse disposition, as they cherished and ever retained revenge in their hearts, and were wholly implacable. There may have been other causes of hatred between the Idumeans and the posterity of Jacob: but they ought, notwithstanding, whatever displeasure there may have been, to have forgiven their brethren. It was a monstrous thing past endurance, when a regard for their own blood did not reconcile those who were, by sacred bonds, connected together. We now perceive the object of the Prophet: and we here learn, that the Idumeans were more severely condemned than those mentioned before, and for this reason, — because they raged so cruelly against their own kindred.
He says in the last place, I will send fire on Teman, to consume the palaces of Bozrah By fire he ever means any kind of destruction. But he compares God’s vengeance to a burning fire. We know that when fire has once taken hold, not only on a house, but on a whole city, there is no remedy. So now the Prophet says, that God’s vengeance would be dreadful, that it would consume whatever hatred there was among them:I will then send fire on Teman; which, as it is well known, was the first city of Idumea. Let us now proceed —
He now prophesies against the Ammonites, who also derived their origin from the same common stock; for they were the posterity of Lot, as it is well known; and Lot was counted as the son of Abraham, as Abraham, having taken him with him from his country brought him up, no doubt, as his own son. Then Abraham was the common father of the Jews and of the Ammonites. Now, when the children of Ammon, without any regard to relationship, joined their forces to those of enemies, and conspired together, their cruelty admitted of no excuse. And there is no doubt but that they were guilty of many other crimes; but God, by his Prophet, enumerates not all the sins for which he had purposed to punish them, and only points out distinctly, as in passing, but one sin, and generally declares, that such people were utterly past hope, for they had hardened themselves in their wickedness.
He therefore says of the children of Ammon, that they rent the pregnant women Some take הרות, erut, for הרים, erim, mountains; but I see not what can induce them, unless they think it strange that pregnant women were rent, that the Ammonites might extend further their borders; and for this ends it would be more suitable to regard the word as meaning mountains; as though he said, “They have cut through mountains, even the earth itself; there has been no obstacle through which the Ammonites have not made their way: an insatiable cupidity has so inflamed them, that they have rent the very mountains, and destroyed the whole order of nature.” Others take mountains metaphorically for fortified cities; for when one seeks to take possession of a kingdoms cities stand in his way like mountains. But this exposition is too strained.
Now, since הרות, erut, mean women with child, the word, I doubt not, is to be taken in its genuine and usual sense, as we see it to be done in Hosea. [Hos 13:16.] But why does the Prophet say, that the Ammonites had rent pregnant women? It is to show, that their cupidity was so frantic, that they abstained not from any kind of cruelty. It is possible that one be so avaricious as to seek to devour up the whole earth, and yet be inclined to clemency. Alexander, the Macedonian, though a bloody man, did yet show some measure of kindness: but there have been others much more cruel; as the Persian, of whom Isaiah speaks, who desired not money, but shed blood, (Isa 13:17) So the Prophet says here of the Ammonites, that they not only, by unlawful means, extended their borders, used violence and became robbers who spoiled others of their property, but also that they did not spare even women with child. Now this is the worst thing in the storming of towns. When a town has wearied out an enemy, both pregnant women, and children, and infants may, through fury, be destroyed: but this is a rare thing, and never allowed, except under peculiar circumstances. He then reproaches the Ammonites, not only for their cupidity, but also for having committed every kind of cruelty to satisfy their greediness: they have then torn asunder women with child, that they might extend their borders.
I will therefore kindle a fire in the wall of רבה , Rabe, which shall devour its palaces, (the Prophet adds nothing new, I shall therefore go on,) and this by tumult, or by clamour, in the day of war. The Prophet means that enemies would come and suddenly lay waste the kingdom of Ammon; and that this would be the case, as a sudden fire lays hold on wood, in the day of war; that is as soon as the enemy attacked them, it would immediately put them to fight, and execute the vengeance they deserved, by a whirlwind in the day of tempest By these figurative terms the Prophet intimates that the calamity destructive to the Ammonites, would be sudden.
He finally adds, And their king shall go into captivity, he and his princes together As מלכם, melcam, was an idol of the people, some regard it here as a proper name; but he says, מלכם הוא ושריו, melcam eva ushariu, ‘their king, he and his princes;’ hence the Prophet, no doubt, names the king of Ammon, for he joins with him his princes. He says then that the ruin of the kingdom would be such, that the king himself would be led captive by the Assyrians. This prediction was no doubt fulfilled, though there is no history of it extant.
