Amos 1 commentary

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; 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. 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: (Zechariah 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, (1 Corinthians 1) 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 (2 Corinthians 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 Hosea 1:1. It now follows —

Amos 1:2

2. And he said, The Lord will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top of Carmel shall wither.

2. Et dixit, Jehova e Sion ruget, et e Jerusalem edet (vel, emittet) vocem suam; et lugebunt (vel, disperibunt) habitacula pastorum; et arescet (vel, pudefiet) vertex Carmeli. Rendered literally from the Hebrew, this verse is a fine specimen of sublime simplicity: the poetical inversion of words is preserved: — And he said,—

Jehovah from Zion will roar, And from Jerusalem will he send forth his voice; Then mourn with the inhabitants of shepherds, And wither will the top of Carmel.

The roarings of lions are dreadful to shepherds. God’s voice is either of mercy or of judgment; it is the latter here, and evidently that of drought, (see Amos 5:6,) as the withering of Carmel was to be the effect. — 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 —

Amos 1:3-5

3. Thus saith the LORD; For three transgressions of Damascus, and for four, I will not turn away the punishment thereof; because they have threshed Gilead with threshing instruments of iron:

3. Sic dixit Jehova, Super tribus sceleribus Damasci et super quatuor non ero propitius ei; quia trituraverunt serris (vel, tribulis ferreis) Gilead.

4. But I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad.

4. Et mittam ignem in domum Chasael, et vorabit palatia Ben-Adad.

5. I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven, and him that holdeth the sceptre from the house of Eden: and the people of Syria shall go into captivity unto Kir, saith the Lord.

5. Et confringam vectem Damasci et excidam habitatorem ex Bikath-Aven (vel, ex planitie Aven, vel, molestiae vel, doloris: alii vertunt, ex templo idoli) et tenentem sceptrum e domo Eden (alii appellative accipiunt, e domo voluptatis;) et transferetur populus Syriae Kirah (in Kir) dicit Jehova.

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 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. : 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.

Prayer.

Grant, Almighty God, that as thou seest us to be of a disposition so hard and rebellious, that we are not, without great difficulty, drawn to thee, — O grant, that we may at least be subdued by the threatenings thou daily denouncest on us, and be so subdued, that being also drawn by thy word, we may give up ourselves to thee, and not only suffer ourselves to be constrained by punishments and collections, but also obey thee with a willing mind, and most readily offer ourselves to thee as a sacrifice of obedience, so that being ruled by the Spirit of thy Son, we may at length attain that blessed rest, which has been prepared for us by the same thy Son our Lord. Amen.

Lecture Fiftieth

We explained in yesterday’s Lecture, that what the Prophet means by the three and four transgressions of Damascus, is perverse and incurable wickedness; for God here declares that he had borne long enough with the sins of Damascus, and that now he is in a manner forced to proceed to extreme rigor, seeing that there was no hope of amendment. But what follows may seem strange; for immediately the Prophet subjoins, Because they have threshed Gilead with iron wains, or serrated machines. He records here only one wickedness: where, then, were the seven of which he spoke? The answer may be easily given. By naming the three and four sins of Damascus, he means not different kinds of sins, but rather the perverseness which we have mentioned; for they had been extremely rebellious against God, and God had suspended his vengeance, till it became evident that they were unhealable. It was, therefore, not necessary to mention here seven different sins; for it was enough that Damascus, which means the kingdom of Syria, was held bound by such a degree of obstinacy, that no remedy could be applied to its transgressions; for it had for a long time tried the patience of God.

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, There were two Ben-hadads: the one whom Hazael strangled, 2 Kings 8:15; and his son who succeeded him, 2 Kings 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. while sacred history relates that Hazael came to Elisha when Ben-hadad was ill in his bed, (2 Kings 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.

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 1:6-8

6. Thus saith the Lord; For three transgressions of Gaza, and for four, I will not turn away the punishment thereof; because they carried away captive the whole captivity, to deliver them up to Edom:

6. Sic dicit Jehova, Super tribus sceleribus Gazae et super quatuor, non ero propitius ei, quia transtulerunt captivitatem perfectam, ut concluderent in Edom:

7. But I will send a fire on the wall of Gaza, which shall devour the palaces thereof:

7. Et mittam ignem in murum Gazae, qui devorabit palatia ejus:

8. And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord God.

8. Et excidam habitatorem de Azoto et tenentem sceptrum de Ascalon; et convertam (vel, reducam) manum meam super Ekron, et peribunt reliquiae Philistinorum, dicit Dominus Jehova.

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 the 8th chapter of the Acts 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: —

Amos 1:9-10

9. Thus saith the Lord; For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof; because they delivered up the whole captivity to Edom, and remembered not the brotherly covenant:

9. Sic dicit Jehova, Super tribus sceleribus Tyri et super quatuor non ero ei propitius, quia concluserunt captivitatem perfectam in Edom, et non recordati sunt foederis fratrum:

10. But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof.

10. Et mittam ignem in murum Tyri, qui comedet palatia ejus.

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.

Amos 1:11-12

11. Thus saith the Lord; For three transgressions of Edom, and for four, I will not turn away the punishment thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath for ever:

11. Sic dicit Jehova, Super tribus sceleribus Edom et super quatuor non ero ei propitius, quia persequutus est gladio fratrem suum, et violavit misericordias suas, et diripuit in seculum ira ejus, et indignationem servavit perpetuo:

12. But I will send a fire upon Teman, which shall devour the palaces of Bozrah.

12. Et mittam ignem in Theman, qui comedet palatia Bozrah.

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 then pursued 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, (Genesis 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 —

Amos 1:13-15

13. Thus saith the Lord; For three transgressions of the children of Ammon, and for four, I will not turn away the punishment thereof; because they have ripped up the women with child of Gilead, that they might enlarge their border:

13. Sic dicit Jehova, Super tribus sceleribus filiorum Ammon, et super quatuor non ero ei propitius; quia secuerunt gravidas (praegnantes) Gilead, ut propagarent suum terminum:

14. But I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, with a tempest in the day of the whirlwind:

14. Et accendam ignem in muro Rabbah, qui vorabit palatia ejus in clamore (vel, jubilo) in die proelii, in turbine die tempestatis:

15. And their king shall go into captivity, he and his princes together, saith the LORD.

15. Et transibit rex eorum in captivitatem, ipse et principes ejus simul, dicit Jehova.

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. [Hoseah 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, (Isaiah 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.

Prayer.

Grant, Almighty God, that since thou hast designed, by so many examples, to teach the world the fear of thy name, we may improve under thy mighty hand, and not abuse thy forbearance, nor gather for ourselves a treasure of dreadful vengeance by our obstinacy and irreclaimable wickedness, but seasonably repent while thou invites us, and while it is the accepted time, and while thou offerest to us reconciliation, that being brought to nothing in ourselves, we may gather courage through grace, which is offered to us through Christ our Lord. Amen.

Lecture Fifty-first

Amos 2:1-3

1. Thus saith the LORD; For three transgressions of Moab, and for four, I will not turn away the punishment thereof; because he burned the bones of the king of Edom into lime:

1. Sic dicit Jehova, Super tribus sceleribus Moab et super quatuor non convertam eum (vel, non convertam me, sicut prius diximus,) quia ipse combussitossa regis Edom in calcem:

2. But I will send a fire upon Moab, and it shall devour the palaces of Kerioth: and Moab shall die with tumult, with shouting, and with the sound of the trumpet:

2. Et mittam ignem in Moab qui comedet palatia, (קריות, alii vertunt urbium appellative: sed magis arbitror esse proprium nomen loci) et morietur in tumultu Moab, in strepitu, in clangore tubae.

3. And I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, saith the Lord.

3. Et excidam judicem e medio ejus, et omnes principes ejus occidam cum eo, dicit Jehova.

INTRODUCTION

Amos (meaning in Hebrew "a burden") was (Am 1:1) a shepherd of Tekoa, a small town of Judah, six miles southeast from Beth-lehem, and twelve from Jerusalem, on the borders of the great desert (2Ch 20:20; compare 2Ch 11:6). The region being sandy was more fit for pastoral than for agricultural purposes. Amos therefore owned and tended flocks, and collected sycamore figs; not that the former was a menial office, kings themselves, as Mesha of Moab (2Ki 3:4), exercising it. Amos, however (from Am 7:14, 15), seems to have been of humble rank.

Though belonging to Judah, he was commissioned by God to exercise his prophetical function in Israel; as the latter kingdom abounded in impostors, and the prophets of God generally fled to Judah through fear of the kings of Israel, a true prophet from Judah was the more needed in it. His name is not to be confounded with that of Isaiah's father, Amoz.

The time of his prophesying was in the reigns of Uzziah king of Judea, and Jeroboam II, son of Joash, king of Israel (Am 1:1), that is, in part of the time in which the two kings were contemporary; probably in Jeroboam's latter years, after that monarch had recovered from Syria "the coast of Israel from the entering of Hamath to the sea of the plain" (2Ki 14:25-27); for Amos foretells that these same coasts, "from the entering in of Hamath unto the river of the wilderness," should be the scene of Israel's being afflicted (Am 6:14); also his references to the state of luxurious security then existing (Am 6:1, 4, 13), and to the speedy termination of it by the Assyrian foe (Am 1:5; 3:12, 15; 5:27; 8:2), point to the latter part of Jeroboam's reign, which terminated in 784 B.C., the twenty-seventh year of Uzziah's reign, which continued down to 759 B.C.

He was contemporary with Hosea, only that the latter continued to prophesy in reigns subsequent to Uzziah (Ho 1:1); whereas Amos ceased to prophesy in the reign of that monarch. The scene of his ministry was Beth-el, where the idol calves were set up (Am 7:10-13). There his prophecies roused Amaziah, the idol priest, to accuse him of conspiracy and to try to drive him back to Judah.

The first six chapters are without figure; the last three symbolical, but with the explanation subjoined. He first denounces the neighboring peoples, then the Jews, then Israel (from the third chapter to the end), closing with the promise or restoration under Messiah (Am 9:11-15). His style is thought by Jerome to betray his humble origin; but though not sublime, it is regular, perspicuous, and energetic; his images are taken from the scenes in nature with which he was familiar; his rhythms are flowing, his parallelisms exact, and his descriptions minute and graphic. Some peculiar expressions occur: "cleanness of teeth," that is, want of bread (Am 4:6); "the excellency of Jacob" (Am 6:8; 8:7); "the high places of Isaac" (Am 7:9); "the house of Isaac" (Am 7:16); "he that createth the wind" (Am 4:13).

Hengstenberg draws an able argument for the genuineness of the Mosaic records from the evidence in Amos, that the existing institutions in Israel as well as Judah (excepting the calves of Jeroboam), were framed according to the Pentateuch rules.

Two quotations from Amos occur in the New Testament (compare Ac 7:42, 43, with Am 5:25, 26; and Ac 15:16, 17, with Am 9:11).

Philo, Josephus, Melito's catalogue, Jerome, Justin Martyr (Dialogue with Trypho, 22, quoting the fifth and six chapters of Amos as "one of the twelve minor prophets"), and the sixtieth canon of the Laodicean council support the canonicity of the book of Amos.

CHAPTER 1

Am 1:1-15. God's Judgments on Syria, Philistia, Tyre, Edom, and Ammon.

1. The words of Amos--that is, Amos' oracular communications. A heading found only in Jr 1:1.

among the herdmen--rather, "shepherds"; both owning and tending sheep; from an Arabic root, "to mark with pricks," namely, to select the best among a species of sheep and goats ill-shapen and short-footed (as others explain the name from an Arabic root), but distinguished by their wool [Maurer]. God chooses "the weak things of the world to confound the mighty," and makes a humble shepherd reprove the arrogance of Israel and her king arising from prosperity (compare 1Sa 17:40).

which he saw--in supernatural vision (Is 1:1).

two years before the earthquake--mentioned in Zec 14:5. The earthquake occurred in Uzziah's reign, at the time of his being stricken with leprosy for usurping the priest's functions [Josephus, Antiquities, 9:10.4]. This clause must have been inserted by Ezra and the compilers of the Jewish canon.

2. will roar--as a lion (Joe 3:16). Whereas Jehovah is there represented roaring in Israel's behalf, here He roars against her (compare Psa 18:13; Jr 25:30).

from Zion ... Jerusalem--the seat of the theocracy, from which ye have revolted; not from Dan and Beth-el, the seat of your idolatrous worship of the calves.

habitations ... mourn--poetical personification. Their inhabitants shall mourn, imparting a sadness to the very habitations.

Carmel--the mountain promontory north of Israel, in Asher, abounding in rich pastures, olives, and vines. The name is the symbol of fertility. When Carmel itself "withers," how utter the desolation! (So 7:5; Is 33:9; 35:2; Jr 50:19; Na 1:4).

3. Here begins a series of threatenings of vengeance against six other states, followed by one against Judah, and ending with one against Israel, with whom the rest of the prophecy is occupied. The eight predictions are in symmetrical stanzas, each prefaced by "Thus saith the Lord." Beginning with the sin of others, which Israel would be ready enough to recognize, he proceeds to bring home to Israel her own guilt. Israel must not think hereafter, because she sees others visited similarly to herself, that such judgments are matters of chance; nay, they are divinely foreseen and foreordered, and are confirmations of the truth that God will not clear the guilty. If God spares not the nations that know not the truth, how much less Israel that sins wilfully (Lu 12:47, 48; Jas 4:17)!

for three transgressions ... and for four--If Damascus had only sinned once or twice, I would have spared them, but since, after having been so often pardoned, they still persevere so continually, I will no longer "turn away" their punishment. The Hebrew is simply, "I will not reverse it," namely, the sentence of punishment which follows; the negative expression implies more than it expresses; that is, "I will most surely execute it"; God's fulfilment of His threats being more awful than human language can express. "Three and four" imply sin multiplied on sin (compare Ex 20:5; Pr 30:15, 18, 21; "six and seven," Job 5:19; "once and twice," Job 33:14; "twice and thrice," Margin; "oftentimes," English Version, Job 33:29; "seven and also eight," Ec 11:2). There may be also a reference to seven, the product of three and four added; seven expressing the full completion of the measure of their guilt (Le 26:18, 21, 24; compare Mt 23:32).

threshed--the very term used of the Syrian king Hazael's oppression of Israel under Jehu and Jehoahaz (2Ki 10:32, 33; 13:7). The victims were thrown before the threshing sledges, the teeth of which tore their bodies. So David to Ammon (2Sa 12:31; compare Is 28:27).

4. Hazael ... Ben-hadad--A black marble obelisk found in the central palace of Nimroud, and now in the British Museum, is inscribed with the names of Hazael and Ben-hadad of Syria, as well as Jehu of Israel, mentioned as tributaries of "Shalmanubar," king of Assyria. The kind of tribute from Jehu is mentioned: gold, pearls, precious oil, &c. [G. V. Smith]. The Ben-hadad here is the son of Hazael (2Ki 13:3), not the Ben-hadad supplanted and slain by Hazael (2Ki 8:7, 15). The phrase, "I will send a fire," that is, the flame of war (Psa 78:63), occurs also in Am 1:7, 10, 12, 14, and Am 2:2, 5; Jr 49:27; Ho 8:14.

5. bar of Damascus--that is, the bar of its gates (compare Jr 51:30).

the inhabitant--singular for plural, "inhabitants." Henderson, because of the parallel, "him that holdeth the scepter," translates, "the ruler." But the parallelism is that of one clause complementing the other, "the inhabitant" or subject here answering to "him that holdeth the scepter" or ruler there, both ruler and subject alike being cut off.

Aven--the same as Oon or Un, a delightful valley, four hours' journey from Damascus, towards the desert. Proverbial in the East as a place of delight [Josephus Abassus]. It is here parallel to "Eden," which also means "pleasantness"; situated at Lebanon. As Josephus Abassus is a doubtful authority, perhaps the reference may be rather to the valley between Lebanon and Anti-Lebanon, called El-Bekaa, where are the ruins of the Baal-bek temple of the sun; so the Septuagint renders it On, the same name as the city in Egypt bears, dedicated to the sun-worship (Ge 41:45; Heliopolis, "the city of the sun," Eze 30:17, Margin). It is termed by Amos "the valley of Aven," or "vanity," from the worship of idols in it.

Kir--a region subject to Assyria (Is 22:6) in Iberia, the same as that called now in Armenian Kur, lying by the river Cyrus which empties itself into the Caspian Sea. Tiglath-pileser fulfilled this prophecy when Ahaz applied for help to him against Rezin king of Syria, and the Assyrian king took Damascus, slew Rezin, and carried away its people captive to Kir.

6. Gaza--the southernmost of the five capitals of the five divisions of Philistia, and the key to Palestine on the south: hence put for the whole Philistine nation. Uzziah commenced the fulfilment of this prophecy (see 2Ch 26:6).

because they carried away ... the whole captivity--that is, they left none. Compare with the phrase here, Jr 13:19, "Judah ... carried captive all of it ... wholly carried away." Under Jehoram already the Philistines had carried away all the substance of the king of Judah, and his wives and his sons, "so that there was never a son left to him, save Jehoahaz"; and after Amos' time (if the reference includes the future, which to the prophet's eye is as if already done), under Ahaz (2Ch 28:18), they seized on all the cities and villages of the low country and south of Judah.

to deliver them up to Edom--Judah's bitterest foe; as slaves (Am 1:9; compare Joe 3:1, 3, 6). Grotius refers it to the fact (Is 16:4) that on Sennacherib's invasion of Judah, many fled for refuge to neighboring countries; the Philistines, instead of hospitably sheltering the refugees, sold them, as if captives in war, to their enemies, the Idumeans.

7. fire--that is, the flame of war (Nu 21:28; Is 26:11). Hezekiah fulfilled the prophecy, smiting the Philistines unto Gaza (2Ki 18:8). Foretold also by Is 14:29, 31.

8. Ashdod, &c.--Gath alone is not mentioned of the five chief Philistine cities. It had already been subdued by David; and it, as well as Ashdod, was taken by Uzziah (2Ch 26:6). Gath perhaps had lost its position as one of the five primary cities before Amos uttered this prophecy, whence arose his omission of it. So Zep 2:4, 5. Compare Jr 47:4; Eze 25:16. Subsequently to the subjugation of the Philistines by Uzziah, and then by Hezekiah, they were reduced by Psammetichus of Egypt, Nebuchadnezzar, the Persians, Alexander, and lastly the Asmoneans.

9. Tyrus ... delivered up the ... captivity to Edom--the same charge as against the Philistines (Am 1:6).

remembered not the brotherly covenant--the league of Hiram of Tyre with David and Solomon, the former supplying cedars for the building of the temple and king's house in return for oil and corn (2Sa 5:11; 1Ki 5:2-6; 9:11-14, 27; 10-22; 1Ch 14:1; 2Ch 8:18; 9:10).

10. fire--(Compare Am 1:4, 7; Is 23:1-18; Eze 26:1-28:26). Many parts of Tyre were burnt by fiery missiles of the Chaldeans under Nebuchadnezzar. Alexander of Macedon subsequently overthrew it.

11. Edom ... did pursue his brother--(Is 34:5). The chief aggravation to Edom's violence against Israel was that they both came from the same parents, Isaac and Rebekah (compare Ge 25:24-26; De 23:7, 8; Ob 10, 12; Mal 1:2).

cast off all pity--literally, "destroy compassions," that is, did suppress all the natural feeling of pity for a brother in distress.

his wrath for ever--As Esau kept up his grudge against Jacob, for having twice supplanted him, namely, as to the birthright and the blessing (Ge 27:41), so Esau's posterity against Israel (Nu 20:14, 21). Edom first showed his spite in not letting Israel pass through his borders when coming from the wilderness, but threatening to "come out against him with the sword"; next, when the Syrians attacked Jerusalem under Ahaz (compare 2Ch 28:17, with 2Ki 16:5); next, when Nebuchadnezzar assailed Jerusalem (Psa 137:7, 8). In each case Edom chose the day of Israel's calamity for venting his grudge. This is the point of Edom's guilt dwelt on in Ob 10-13. God punishes the children, not for the sin of their fathers, but for their own filling up the measure of their fathers' guilt, as children generally follow in the steps of, and even exceed, their fathers' guilt (compare Ex 20:5).

12. Teman--a city of Edom, called from a grandson of Esau (Ge 36:11, 15; Ob 8, 9); situated five miles from Petra; south of the present Wady Musa. Its people were famed for wisdom (Jr 49:7).

Bozrah--a city of Edom (Is 63:1). Selah or Petra is not mentioned, as it had been overthrown by Amaziah (2Ki 14:7).

13. Ammon--The Ammonites under Nahash attacked Jabesh-gilead and refused to accept the offer of the latter to save them, unless the Jabesh-gileadites would put out all their right eyes (1Sa 11:1, &c.). Saul rescued Jabesh-gilead. The Ammonites joined the Chaldeans in their invasion of Judea for the sake of plunder.

ripped up ... women with-child--as Hazael of Syria also did (2Ki 8:12; compare Ho 13:16). Ammon's object in this cruel act was to leave Israel without "heir," so as to seize on Israel's inheritance (Jr 49:1).

14. Rabbah--the capital of Ammon: meaning "the Great." Distinct from Rabbah of Moab. Called Philadelphia, afterwards, from Ptolemy Philadelphus.

tempest--that is, with an onset swift, sudden, and resistless as a hurricane.

day of the whirlwind--parallel to "the day of battle"; therefore meaning "the day of the foe's tumultuous assault."

15. their king ... princes--or else, "their Molech (the idol of Ammon) and his priests" [Grotius and Septuagint]. Is 43:28 so uses "princes" for "priests." So Am 5:26, "your Molech"; and Jr 49:3, Margin. English Version, however, is perhaps preferable both here and in Jr 49:3; see on Jr 49:3.

The words of Amos - This person and the father of Isaiah, though named alike in our translation, were as different in their names as in their persons. The father of Isaiah, אמוץ Amots; the prophet before us, עמוס Amos. The first, aleph, mem, vau, tsaddi; the second, ain, mem, vau, samech. For some account of this prophet see the introduction.

Among the herdmen - He seems to have been among the very lowest orders of life, a herdsman, one who tended the flocks of others in the open fields, and a gatherer of sycamore fruit. Of whatever species this was, whether a kind of fig, it is evident that it was wild fruit; and he probably collected it for his own subsistence, or to dispose of either for the service of his employer, or to increase his scanty wages.

Before the earthquake - Probably the same as that referred to Zac 14:5, if הרעש haraash do not mean some popular tumult.

The Lord will roar from Zion - It is a pity that our translators had not followed the hemistich form of the Hebrew: -

Jehovah from Zion shall roar,

And from Jerusalem shall give forth his voice;

And the pleasant dwellings of the shepherds shall mourn,

And the top of mount Carmel shall wither.

Carmel was a very fruitful mountain in the tribe of Judah, Jos 15:56; Isa 35:2.

This introduction was natural in the mouth of a herdsman who was familiar with the roaring of lions, the bellowing of bulls, and the lowing of kine. The roaring of the lion in the forest is one of the most terrific sounds in nature; when near, it strikes terror into the heart of both man and beast.

For three transgressions of Damascus, and for four - These expressions of three and four, so often repeated in this chapter, mean repetition, abundance, and any thing that goes towards excess. Very, very exceedingly; and so it was used among the ancient Greek and Latin poets. See the passionate exclamation of Ulysses, in the storm, Odyss., lib. v., ver. 306: - Τρις μακαρες Δαναοι και τετρακις, οἱ τοτ' ολοντο Τροιῃ εν ευρειῃ, χαριν Ατρειδῃσι φεροντες. "Thrice happy Greeks! and four times who were slain

In Atreus' cause, upon the Trojan plain."

Which words Virgil translates, and puts in the mouth of his hero in similar circumstances, Aen. 1:93.

Extemplo Aeneae solvuntur frigore membra:

Ingemit; et, duplicis tendens ad sidera palmas,

Talia voce refert: O terque quaterque beatif

Queis ante ora patrum Trojae sub moenibus altis

Contigit oppetere. "Struck with unusual fright, the Trojan chief

With lifted hands and eyes invokes relief.

And thrice, and four times happy those, he cried,

That under Ilion's walls before their parents died."

Dryden.

On the words, O terque quaterque, Servius makes this remark, "Hoc est saepias; finitus numerous pro infinito." "O thrice and four times, that is, very often, a finite number for an infinite." Other poets use the same form of expression. So Seneca in Hippolyt., Act. 2:694.

O ter quaterque prospero fato dati,

Quos hausit, et peremit, et leto dedit

Odium dolusque! "O thrice and four times happy were the men

Whom hate devoured, and fraud, hard pressing on,

Gave as a prey to death."

And so the ancient oracle quoted by Pausanias Achaic., lib. vii., c. 6: Τρις μακαρες κεινοι και τετρακις ανδρες εσνται; "Those men shall be thrice and four times happy."

These quotations are sufficient to show that this form of speech is neither unfrequent nor inelegant, being employed by the most correct writers of antiquity.

Damascus was the capital of Syria.

Ben-hadad - He was son and successor of Hazael. See the cruelties which they exercised upon the Israelites, 2Kgs 10:32; 2Kgs 13:7, etc., and see especially 2Kgs 8:12, where these cruelties are predicted. The fire threatened here is the war so successfully carried on against the Syrians by Jeroboam II., in which he took Damascus and Hamath, and reconquered all the ancient possessions of Israel. See 2Kgs 14:25, 2Kgs 14:26, 2Kgs 14:28.

The bar of Damascus - The gates, whose long traverse bars, running from wall to wall, were their strength. I will throw it open; and the gates were forced, and the city taken, as above.

The plain of Aven - the house of Eden - These are names, says Bochart, of the valley of Damascus. The plain of Aven, or Birkath-Aven, Calmet says, is a city of Syria, at present called Baal-Bek, and by the Greeks Heliopolis; and is situated at the end of that long valley which extends from south to north, between Libanus and Anti-Libanus.

The people of Syria shall go into captivity unto Kir - Kir is supposed to be the country of Cyrene in Albania, on the river Cyrus, which empties itself into the Caspian Sea. The fulfilment of this prophecy may be seen in 2Kgs 16:1-9.

They carried away captive - Gaza is well known to have been one of the five lordships of the Philistines; it lay on the coast of the Mediterranean Sea, near to Egypt. Erkon, Ashdod, and Askelon, were other signories of the same people, which are here equally threatened with Gaza. The captivity mentioned here may refer to inroads and incursions made by the Philistines in times of peace. See 2Chr 21:16. The margin reads, an entire captivity. They took all away; none of them afterwards returned.

Tyrus - See an ample description of this place, and of its desolation and final ruin, in the notes on Ezekiel 26-28 (note).

The brotherly covenant - This possibly refers to the very friendly league made between Solomon and Hiram, king of Tyre, 1Kgs 5:12; but some contend that the brotherly covenant refers to the consanguinity between the Jews and Edomites. The Tyrians, in exercising cruelties upon these, did it, in effect, on the Jews, with whom they were connected by the most intimate ties of kindred; the two people having descended from the two brothers, Jacob and Esau. See Calmet.

I will send a fire on the wall of Tyrus - The destructive fire or siege by Nebuchadnezzar, which lasted thirteen years, and ended in the destruction of this ancient city; see on Eze 26:7-14 (note), as above. It was finally ruined by Alexander, and is now only a place for a few poor fishermen to spread their nets upon.

For three transgressions of Edom - That the Edomites (notwithstanding what Calmet observes above of the brotherly covenant) were always implacable enemies of the Jews, is well known; but most probably that which the prophet has in view was the part they took in distressing the Jews when Jerusalem was besieged, and finally taken, by the Chaldeans. See Oba 1:11-14; Eze 25:12; Eze 35:5; Psa 137:7.

Teman - Bozrah - Principal cities of Idumea.

The children of Ammon - The country of the Ammonites lay to the east of Jordan, in the neighborhood of Gilead. Rabbah was its capital.

Because they have ripped up - This refers to some barbarous transaction well known in the time of this prophet, but of which we have no distinct mention in the sacred historians.

With shouting in the day of battle - They shall be totally subdued. This was done by Nebuchadnezzar. See Jer 27:3, Jer 27:6.

Their king shall go into captivity - Probably מלכם malcham should be Milcom, who was a chief god of the Ammonites; and the following words, he and his princes, may refer to the body of his priesthood. See 1Kgs 11:33 (note). All these countries were subdued by Nebuchadnezzar.

He saw - Received by revelation. Israel - The kingdom of the ten tribes. Jeroboam - The great grand - son of Jehu. The earth - quake - Of which, only this text, and Zech 14:5, make any particular mention.

Will roar - Alluding to the roaring of an hungry lion for prey. Jerusalem - The city God had chosen where he dwelt, the seat of God's instituted worship, and the royal seat of the kingdom as God had settled it, from which in both respects the ten tribes had revolted. The habitations - Where the shepherds found pasturage they pitch their tents, and dwelt therein that they might attend their flocks. And this was the delight and wealth of these men; alluding to which Amos expresses the wealth and delight of the kingdom of Israel. Shall wither - Either blasted, or dried up with drought, and turned into barrenness. So the whole kingdom of the ten tribes, though as fruitful as Carmel should be made horrid and desolate as a wilderness.

For three - This certain number is put for an uncertain: three, that is, many. Of Damascus - Here Damascus is put for the whole kingdom of Syria. Threshed - Treated it with the utmost cruelty. Gilead - There was a country of this name, and a city, possessed by the Reubenites, Gadites, and Manassites; Gilead here is put for the inhabitants of this country and city, whom Hazael, king of Syria most barbarously murdered.

Ben - hadad - Ben - hadad was to the Syrian kings a common name, as Pharaoh to the Egyptian kings, and Caesar to the Roman emperors.

The bar - Literally the bar with which the city gates were shut, and fastened. Of Eden - Some royal seat, of the kings of Syria. Kir - Kir of Media, Isa 22:6, thither did Tiglath - Pilneser carry the conquered Syrians, 2Kings 16:9, and placed them captives in that barren mountainous country, about fifteen years after it was foretold by Amos.

Carried away - All the Jews whom they had taken captive. Edom - Their most inveterate enemies. These Edomites were ever ready to enslave, and tyrannize over the Jews, if by any means they could get them into their hands.

A fire - Desolating judgments. Gaza - All the power and strength of Palestine is here included.

Ashkelon - Another city of the Philistines, and a very strong one, which shall perish with the king and the inhabitants thereof.

The brotherly covenant - Which was between Hiram on the one part, and David and Solomon on the other.

Pursue - Watched for, and laid hold on every occasion to oppress Israel. Did tear - As a ravenous and fierce lion tears the prey.

Teman - The metropolis of Idumea, so called from Esau's grandson of that name. Bozrah - This was a very strong city, and one of the chief in the whole kingdom, so that in the menace against Bozrah and Teman, the strength and glory of Edom is threatened with an utter overthrow.

Enlarge their border - By destroying all that dwelt in it, and hereafter might claim a title to it.

With a tempest - With irresistible force, and surprising swiftness.

THE words of Amos , who was among the herdmen of Tekoa , which he saw concerning Israel , in the days of Uzziah king of Judah , and in the dayes of Jeroboam the son of Joash king of Israel two years before the earth-quake .

The Holy Ghost doth in this expression comprehensively take in all the Sermons, Visions, and Predictions, which Am[illegible: 1 letter]s preach'd, and publish'd; all the Exhortations to duty, the Menaces against sins, the warnings of Dangers coming, and the promises of Mercy to them that hear and obey his words. Vid. Hag. 1.12. and so what Ieremiah preach'd to his auditors are the words of Ieremiah, chap. 1.1. and the Instructions and Counsel of Solomon are Eccl. 1.1. the words of the Preacher. Both the things spoken, and the words wherein they are spoken are included.

Who so think this was father to the Prophet Isaiah either discern not the difference that is in the two Hebrew words, or pronounce hastily without Considering what each is in the Hebrew, in which Tongue these words have but two Letters the same▪ i. e. M and O. the other are quite different; as also is the signification of each; for the one imports strength or might, the other imports a barthen or heavy weight.

Or shepherds, but whether one of the meaner, or one of the chiefer, whether a Master Herdman or a Servant, the word imports the former, yet because the Scripture doth not say, we shall not enquire, since it conduceth little to our profiting, nor will it adde to his Authority, since 'tis God who sent him.

Whether it belonged to Zabulon, Asher, or Iudah is not much material, though this last be most likely, for 2 Chron. 11.5, 6. we read of Rehoboams building Fortresses in Iudah, among which Tekoa is mention'd. It was situate on a Hill on the North of Iudah; as a learned pen describeth it.

Received by Revelation, this tells us that the things as well as words were to be understood, when 'tis said, that these were the words of Amos.

The Kingdom of the Ten Tribes revolted from the House of David, and now under the Government of Iehu's great Grandson.

Called also Azariah who was smitten with a Leprosie for intruding into the Priests Office, [illegible: 1 letter] Chron. 26.16, 19.

Including the Tribe of Benjamin, and such of the Levites as did adhere to the house of David, the Kingdom of the house of David.

Not Son of Nebat, but Grand-son of Iehu.

Who had some Successes against Syria according to the Prophesie of Elisha, by which successes Israel was rais'd from a declining, to a thriving, prosperous State.

See let. f.

Of which, onely this Text, and Zech. 14.5. do make particular mention, and where somewhat is spoken of it; which see. It is the Tradition of the Iews that this Earthquake happen'd when Vzziah Usurpt the Priests work and offered incense in the Temple, against which violation of Divine Rites God testified thus from Heaven say they. Farther than this we need not enquire in this matter. It was a great and dismal Earthquake, and perhaps by this God did smite the Winter and Summer houses, as chap. 3.14. however as 'twas foretold, two years before it came, so we are sure it did come according to the time prefix'd by the Lord.

Marginal references: [illegible: 2 letters]ap. 7.14.; [illegible: 1 word]. 1.1.; [illegible: 1 word]. 14.5.

2 And he said, the LORD will roar from Zion , and utter his voice from Jerusalem : and the habitations of the shepherds shall mourn , and the top of Carmel shall wither .

Amos.

The Almighty and Eternal whom you of the Ten Tribes have forsaken, and thereby have provok'd to displeasure.

The Prophet alluding to what was dreadful, dangerous, and most rowsing to Shepherds, the roaring of an hungry Lion that comes out of his Den for prey, doth express the danger of Israel, and wou[illegible: 1 letter]d awaken them to a sense of it that they might prevent it by Repentance before the Lord tears them in pieces as a Lion tears his prey.

Either the Temple in opposition to Ieroboams Idolatrous [illegible: 1 letter]happels. Or intimating their defection and sin in leaving Sion for Dan and Bethel.

This explains and confirms the former Metaphorical expression of Gods wrath.

The City God had chosen where he dwelt, the seat of Gods instituted Worship in the matters of Religion, and the Royal Seat of the Kingdom as God had setled it, from which in both respects the Ten Tribes had revolted. This whole Paragraph you have Ioel 3.16. which see; and Ier. 25.30.

Where the Shepherds found convenient past[illegible: 1 letter] rage they pitcht their Tents, or built them Cottages, and dwelt therein, that they might attend the care of their Flocks for which they also made Folds. And this was the delight and wealth of these men; now by allusion to these Amos expresseth all the Wealth, Greatness, and Delightfulness of the Kingdom of Israel. Princes are in the Greek Dialect Shepherds of the People, People are the Flock; Towns and Cities are the habitations of both, and so the Scripture, Ier. 2.8. and 3.15. Ezek. 34.2, 7, 8, 9. Nah. 3.18. useth the expression; which see.

Be made desolate and reduced to a sad, mournful and lamentable state, in which men shall see nothing but matter of sadness and tears.

There were two places of this name, and though distant from each other, yet both very fruitful, and much used by Shepherds, the one was in the Northern parts of Canaan whither Elijah resorted, the other in Iudah the Southern parts of Canaan, now this was nearer Tekoa, better known to Amos, and therefore some think this to be here intended, but the other was in Israel which is here threatned, and therefore fitter to be the Emblem of the Ten Tribes, and meant here say others; which ever you choose 'tis no hard thing to accommodate it to the Prophets purpose of Carmel, Vid. Nah. 1.4.

Either blasted, or else dried up with drought, and turn'd into barrenness. So the whole Kingdoms of the people threatned, and of the Ten Tribes, though as fruitful and pleasant as Carmel should be made horrid and desolate as a dry and barren wilderness. Vid. Ioel 1.12. and 17.

3 Thus saith the LORD , For three transgressions of Damascus and for four, I will not turn away the punishment thereof: because they have threshed Gilead with threshing instruments of Iron .

Amos speaks not by conjecture, or of his own head but as he comes in the Name of the Lord, so he assures us of it by this most solemn attestation.

This certain number is put for an uncertain, Three, i. e. many, especially when as here 'tis join'd with Four; their Transgressions are so multiplied, grown to such height and number.

It was the chief City of the Kingdom of Syria, and very antient, Abrahams steward was of this City, North-east from Canaan conquer'd by David, lost by Solomon, recover'd by Ieroboam the second, though soon after lost again, and was in Ahaz time the Seat Royal of Rezin whom Tiglath Pileser slew, 2 King. 16.9. while it was in its Power and greatness it mightily opprest Israel; it is here by a Synechdoche put for the whole Kingdom of Syria.

Some refer this to the suffering Damascus to be quiet; God threatens that she shall not have rest; others say 'tis a threat that God would not convert it, but leave the Syrians to their impenitent heart; but our Version is full and plain, it is a threat of punishment which they should certainly fall under. God would no longer continue to be patient and gracious towards such sinners, nor divert the menaced punishment foretold by the Prophet, deserved by the people, and which shall be executed by an impartial hand.

The Syrians comprized in the word Damascus, by a Synechdoche.

First gathered (as Husbandmen gather Sheafs into a Floor) next trod them under foot, beat them small, i. e. with utmost cruelty destroyed the Persons, Towns and Cities.

Of this name there was a great Mountain 50 miles in length, saith my Author, there was also a Country of this name, and a City possessed by the Reubenites, Gadites and Manassites; Now the Gilead in this Text is by a very usual figure put for the inhabitants of this Country and City, whom Hazael King of Syria, as was foretold by Eli[illegible: 1 letter]ha, 2 King. 8.12. did most barbarously murther, as appears by the words of this Text.

Rakes or Flailes, or Harrows or Saws, or heavy wheels of Iron, which soever of these were the Instruments intended, 'tis most certain it was a very barbarous and cruel manner of using them.

Marginal references: Isa. 8.4. & 17.1. Jer. 49.23. Zech. 9.1.; Or, yea for four.; Or, convert it, or, let it be quiet.; 2 King. 13.7. so ver. 6. &c.

4 But I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad .

The Lord, avenger of mine oppressed Israel, Iehovah, as v[illegible: 2 letters]se 3. let. z.

Either literally understood, or figuratively Famine, Pestilence, Wars Forreign, or intestine, effects of Gods great, but just displeasure, which destroys all like fire.

The Family, or the material house in which he dwelt, or both; Hazael's stately dwelling place should be consumed by fire, and his whole Family be cut off.

Eat up, so as to leave nothing remaining of either.

The Royal Palaces, or those that descended from Hazael, and dwelt in them.

Whether this were some one of the Syrian Kings be[illegible: 1 letter]ore Hazael, or the Benhadad slain by Hazael, or Son and Successour to Hazael is uncertain, nor can we know particularly who this was by this name Benhadad, which to the Syrian Kings was a common name, as Pharaoh to the Antient Egyptian Kings, Caesar to the Roman Emperours, and Czar to the M[illegible: 1 letter]scovite at this day: Three Benhadads are mentioned in the Books of the Kings, as 1 Kings 15.18. and 2 King. 8.7. and 13.3.

Marginal references: Jer. 49.27.

5 I will break also the bar of Damascus , and cut off the inhabitant from the plain of Aven , and him that holdeth the sceptre from the house of Eden : and the people of Syria shall go into captivity unto Kir , saith the LORD .

The mighty God, as verse 4. let. h.

Weaken and shake into pieces.

Literally the bar with which the City Gates were shut, and both fastened and strengthned, Iudge 16.3. Neh. 7.3. and Psal. 107.16. Metaphorically it contains all the Munitions, Fortresses and Strength of a place or people; so here.

Vid. verse 3. let. b. It is put here as before for the whole Kingdom, of which 'twas the Metropolis.

By the judgments of War, Pestilence, Famine, or diseases, all commissioned to do this.

For inhabitants, the Singular used for the Plural▪ and may possibly denote the universal excision, and destruction of the Syrians, who shall perish as one man, see the like use of the single number, Exodus 8.6. Ieremiah 8.7.

It is possible this may refer to some peculiar manner which the Syrians observed in their choosing the Valley or Campagne for the place of Worship to their Idols; Israel cho[illegible: 1 letter]e high places, the Syrians chose Valleys 'tis likely, and therefore though beaten in the hills where they thought the Gods which Israel worshipt were strongest, yet are confident that in the Valleys where Syrians Worshipt their Gods, The Syrians would find their Gods the stronger, 1 King. 20.23. for this reason the Valley or Plain hath its name the Plain of Aven, of iniquity and vanity, because in it they Worshipped vain Gods, and their Religion was highest Idolatry, or it may be that Bikath-Aven was the name of some City of Syria well known then, but whose memory is perisht with it a great while ago.

A description of the King of Syria, whose Royal Dignity shall be no security to him.

Some Royal Seat, where the Kings of Sy [illegible: 2 letters]a did think good to build them a house or Palace, for pleasure and delights, and therefore gave it this name Beth-Eden, or the house of Pleasure; all their pleasant seats, the Kings Summer-houses shall be laid waste.

The main body of the subjects and people of Syria; this explains Damascus, verse 3. let. b. and in this verse.

C[illegible: 1 letter]rene of Egypt say some, but without any probability in this place, there was also Kir of Moab, Isa. 15.1 but this not Kir in the Text, this was Kir of Media, Isa. 22.6. now under the Assyrian yoke, and thither did Tiglath Pil[illegible: 1 letter]eser carry the conquered Syrians, 2 Kings 16.9. and placed them Captives in that barren Mountainous Countrey, about fifty years after it was foretold by Amos.

This gives us an assurance tha[illegible: 1 letter] all here threatned should at last be executed.

Marginal references: Or, Bikath-aven.; Or, Beth-eden.

6 ¶ Thus saith the LORD, For three transgressions of Gaza , and for four, I will not turn away the punishment thereof , because they carried away captive the whole captivity, to deliver them up to Edom .

Vid. ver. 3. let. a.

The principal City of the Philistines, all the rest are to be understood, and here the City is named, but the Inhabitants are meant also with the City, antient and strong, the sea[illegible: 1 letter] of the Anakims, conquered by Iudah, yet lost soon after to the old inhabitants.

Vid. ver. 3. let. c.

This refers to the inroad by the Philistins and Arabians, made upon Iudah in the dayes of Iehoram, the son of Iehoshaphat, the violence and cruelty of which, is set forth 2 Chron. 21.16, 17. about the 3116th year of the World, and this is that which is here threatned, as a sin that should be punisht.

The posterity of Esau, who were inveterate enemies to the posterity of Iacob, and as ill neighbours are, so were these, the worst enemies the Iacobites had, as appears Ezek. 25.12. and Obad. 10.11, 12, 13, 14. and Psal. 137.7. These Edomites were ever ready to oppress, enslave, and tyrannize over the Iewes, if by any means they could by force or fraud get them into their hands.

Marginal references: Jer. 47.4, 5. Zeph. 2.4.; Or, carryed them away with an entire captivity.

7 But I will send a fire on the wall of Gaza , which shall devour the palaces thereof .

Vid. ver. 4. let. h. i. desolating judgments exprest here by fire.

Which was strong, and a mighty defence to the City, this onely mentioned, but all the power and strength of Gaza, and of whole Palestina is here included, and the judgment denounced is here intended against all the munitions of that people.

Vid. verse 6. let. b.

Vid. verse 4. let. l.

Vid. verse 4. let. m. What is here foretold was fulfilled partly by Vzzi[illegible: 2 letters], 2 Chron. 26.6, 7, 8. and partly by Hezekiah, 2 Kings 1[illegible: 1 letter].8. and partly by Sennacherib, Isa. 20.1.

8 And I will cut off the inhabitant from Ashdod , and him that holdeth the sceptre from Ashkelon , and I will turn mine hand against o Ekron , and the remnant of the Philistines shall perish , saith the Lord God .

Vid. verse 5. let. q. r.

Vid. Zeph. 2.4. and [illegible: 2 letters]ch. 9.6. This was one of the five Cities of the Philistines, and had its Roiteler. It was afterwards called Az[illegible: 1 letter]tus, Acts 8.40. In this City was Dagon's Temple and Statue, 1 Sam. 5.1, 2, 3. the like threat against A[illegible: 1 letter]hdod did Ieremiah denounce, chap. 25.16. with ve[illegible: 1 letter]se 20.

Vid. verse 5. let. t.

Another City of the Palisti[illegible: 2 letters] Pentarchy, and a very strong one, of which see Zeph. 2.[illegible: 1 letter]. and Zech. 9.5, 6. which shall perish with the King, and inhabitants thereof, which (besides what Salmaneser, Se[illegible: 2 letters]acheri[illegible: 1 letter] or S[illegible: 2 letters]go[illegible: 1 letter] Kings of Assyria did, and besides what Hezekiah did against A[illegible: 1 letter]hkelon) had some accomplishment in Nabopolassar, and Nebuchad[illegible: 2 letters]zars time, and in Alexander the great, to whom this City, as well as Gaza and Ashdod became subject.

Having destroyed these, saith the Lord, I will proceed on to Ek[illegible: 3 letters], another of the five Cities of the Philistines, strong, but as the rest, cruel to Israel, and very sinfully Idolatrous, worshipping Baal-Z[illegible: 1 letter]bub, for which this shall be destroyed also, see Z[illegible: 1 letter]p[illegible: 1 letter]. 2.4. and Zech. 9.5.

What remaineth either of Cities, Towns or People, not already expresly mentioned and threatned.

Be cut off, and wasted utterly.

When all this shall be done, though perhaps ye may not know, yet know ye this, that assuredly it shall be done in its time, for the Lord hath said it.

9 ¶ Thus saith the LORD, For three transgressions of Tyrus, and for four I will not turn away the punishment thereof : because they delivered up the whole captivity to Edom , and remembred not the brotherly covenant .

Vid. [illegible: 1 word]. 3. let. z. a. c.

Vid. ver. 6. let. d. e. where these passages are already explained.

Which was between Hiram on the one part, and David and Solomon on the other part, on account whereof these Tyrians ought to have befriended the Iewes, and not betrayed them, so some; others thus, The nearness of Blood between Israel and Edom should have been remembred by the Tyrian[illegible: 1 letter], and they should therefore have perswaded Edom to carry it, as became a Brother, and by their mediation, the Tyrians should have made peace between Israel and E[illegible: 1 letter]om, but they did not so, they took advantage of times, and made Merchandize of Is[illegible: 1 letter]ael, sold such as either [illegible: 1 letter]led for refuge from other enemies, or such as fell into the hands of the Tyrians, joyning with Haza[illegible: 1 letter]l and Benbadad in their wars against Israel. What other sins Ty[illegible: 2 letters] added to this between this time and Nebuchad[illegible: 1 letter]ezzar's besieging and subduing Tyrus, were then punisht, when after 13 years siege it was taken, of which see Ezek. 26.27, and 28. [illegible: 1 word] where at large Tyrus is spoken of.

The Prophet having foretold the destruction of the Sy[illegible: 1 letter]ians, [illegible: 1 letter]nd the Philistines, for the[illegible: 1 letter]r inhumanity▪ and barbarous cruelty against the Iewes, he doth now in the same manner and word[illegible: 1 letter] foretell the destruction of the Tyrians.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 paragraph]

10 But I will send a fire on the wall of Tyrus, which shall dev[illegible: 1 letter]ur the palaces thereof.

See verse 4. let. h. i. and verse 7. let. g.

Vid. verse 4. let. l. m.

11 ¶ Thus saith the LORD, For three transgressions of Edom , and for four, I will not turn away the punishment thereof : because he did pursue his brother with the sword , and did cast off all pity , and his anger did tear perpetually , and kept his wrath for ever .

See verse 3. let. a.

Vid. verse 6. let. e.

See verse 3. let. c.

Watch for, and laid hold on every occasion to oppress I[illegible: 1 letter]rael.

Iacob and his Posterity here are meant, as i[illegible: 1 letter] Esau and his Posterity; Esau personally considered was an enemy to the person of Iacob, and vow'd his ruin, forced him to [illegible: 1 letter]ly into Padan-Aram, and on his return thence frighted Ia[illegible: 2 letters]b too by coming out with four hundred men armed; the Posterity of Esau behaved themselves no whit more friendly.

Either joyning with the enemies, as Psal. 83.6, 7, 8. and 137.7. or setting a war on foot on their own account, as 2 Chron. 28.17. against them.

Common humanity was by Edom cast off, when Iacobs posterity needed it, as appears by their denyal of passage, and selling to them necessaries for their relief in Travelling by their Country, Numb. 20.14. to 21. nay, they arm'd against Israel, verse 20. Common pity would have forborn strangers travelling by our Coasts, how much more Brethren? The inhumanity of the Edomites appeared yet farther in this, that they were Chapmen to buy all the Captive Israelites, and to sell them to the Heathen for slaves, which is certainly the height of inhumanity;

Which is exprest by fierceness, and with vehemency,

as a ravenous, hungry and fierce Lyon tears the prey, so the word.

Though sometime this anger did intermit for want of opportunity, yet on every occasion it revived, and shewed it self again.

Least the fire of his wrath should extinguish, Edom did record, treasure up, and reserved the seeds of his displeasure, as men rake up fire in ashes to blow it up into a flame, such was Edom's wrath, a wrath that exceeded all bounds, as the word imports, and never ceast.

Marginal references: [illegible: 1 paragraph]; [illegible: 1 paragraph]

12 But I will send a fire upon Teman , which shall devour the palaces of Bozrah.

Vid. verse 4. let. h. i. and ver. 7. let. f.

Metropolis of Idumea, called from Esau's Grandson of that name; of this see Ezek. 25.13. and Hab. 3.3. And this here taken Synecdochically implyeth the Inhabitants of this City, and of the whole Country which shall perish, when the Judgment here threatned shall be executed.

Vid. verse 4. let. m.

A City bordering on M[illegible: 1 letter]ab and Idumaea, and which sometime belonged to the one▪ sometime to the other, as events of war determined. It may be there might be two Cities of this name, the one in Moab, the other in Edom, or Idumaea; however this was a very strong City, and one of the chiefest in the whole Kingdom, so that in the menace against Bozrah and Teman the strength and glory of Edom is threatned with an utter overthrow, as of that which is burnt up by fire.

Marginal references: Obad. 9.10.

13 ¶ Thus saith the LORD, For three transgressions of the children of Ammon , and for four, I will not turn away the punishment thereof: because they have ript up the women with child of Gilead , that they might enlarge their border .

This is the fourth Kingdom threatned: A people descended from Lot, by his younger Daughter, of near Kin to Israel ▪ and much like Neighbours, as the Edomites, bitter enemies to the Iewes; vid. Ezek. 25.2.

Vid. verse 4. let. z. a. c.

A most inhumane practice, yet usual in those times and places, of which mention is made 2 Kings 8.12. and 15.16. and Hosea 13.16. which see: When, or in wha[illegible: 1 letter] particular place this was done, is not reported in the History of the Bible. Probably 'twas when Hazael harrassed Israel, 2 Kings 8.12. with whom the Ammonites perhaps joined, but the thing was done, though we read not in any particular story when and where; all could not be written which was done in those Ages.

Vid. Hos. 6.8. and Zech. 10.10. Name both of City and Country about it, and very rich in excellent Spices and Balmes.

By destroying all that dwelt in it, and that hereafter might claim or pretend a title to it.

Marginal references: Jer. 49.1. [illegible: 1 letter]eph. 2.9.; Or, divided [illegible: 1 word] mountains.

14 But I will kindle a fire in the wall of Rabbah , and it shall devour the palaces thereof , with shouting in the day of battel , with a tempest in the day of the whirlwind .

Vid. verse 4. let. h. i. where the phrase is explained, as to the time when this Prophesie was fulfilled, 'twas partly when the Assyrian Kingdom flourisht, and partly by Nebuchadnezzar, as was foretold by Ezekiel, chap. 25.1, 2, 3. &c. which see.

The chief City of the Kingdom of Ammon, 2 Sam. 11.1. and 12.26. which by an usual figure comprizeth all the Ammonites, and all their strength, wealth and glory, all which shall be devoured.

Vid. verse 4. let. l.

A mixt and horrid noise of Trumpets, and alarms of War, with howlings of the distressed, groans of the dying, and acclamations of the Conquerours.

i. e. With irresistible force, and surprising swiftness, as the similitude imports.

15 And their king shall go into captivity, he , and his princes together, saith the LORD .

Or, Milchom, or Moloch the Idol of the Ammonites, so it signifieth, as well as King. I suppose the Prophet may intend both, their God as well as their King shall be carried captive, as was customary with Conquerours, 1 Sam. 5.2. and Isa. 46.2.

This repeats and confirms the threat, whether it refer to the Idol or the King.

Either Nobles and Ministers of State, who attend and serve the King, or the Priests and Ministers of the Idol, here both may be included, and the utter overthrow of their Affairs in Religion, and State be signified and foretold.

This, as elsewhere doth ratifie and ensure all; it shall so be, for God hath spoken it.

Amos

Introduction

The Prophet. - Amos (עמוס, i.e., Bearer or Burden), according to the heading to his book, was “among the shepherds (nōqedı̄m) of Tekoah” when the Lord called him to be a prophet; that is to say, he was a native of Tekoah, a town situated on the borders of the desert of Judah, two hours to the south of Bethlehem, the ruins of which have been preserved under the ancient name (see at Jos 15:59, lxx), and lived with the shepherds who fed their sheep in the steppe to the east of Tekoah; of course not as a rich owner of flocks, but simply as a shepherd. For even though nōqēd is applied to the Moabitish king in 2Ki 3:4 as a rich owner of a choice breed of sheep and goats, the word properly signifies only a rearer of sheep, i.e., not merely the owner, but the shepherd of choice sheep, as Bochart (Hieroz. i. p. 483, ed. Ros.) has proved from the Arabic. But Amos himself affirms, in Amo 7:14, that he was a simple shepherd. He there replies to the priest at Bethel, who wanted to prevent him from prophesying in the kingdom of Israel: “I am not a prophet, nor yet a prophet’s pupil, but a herdman (bōqēd) am I, and bōlēs shiqmı̄m, a gatherer of sycamores” (see at Amo 7:14), - i.e., one who fed upon this fruit, which resembles figs, and is described by Pliny (hist. n. 13, 14), as praedulcis, but which, according to Strabo, xvii. 823 (ἄτιμος κατὰ τὴν γεῦσιν), was very lightly esteemed as food, and also, according to Dioscor., was ἄτιμος καὶ κακοστόμαχος, and which is only used in Egypt as the food of the common people (Norden, Reise, p. 118). Consequently we have to regard Amos as a shepherd living in indigent circumstances, not as a prosperous man possessing both a flock of sheep and a sycamore plantation, which many commentators, following the Chaldee and the Rabbins, have made him out to be. Without having dedicated himself to the calling of a prophet, and without even being trained in the schools of the prophets, he was called by the Lord away from the flock to be a prophet, to prophesy concerning Israel (Amo 7:14-15), under the Judaean king Uzziah and the Israelitish king Jeroboam II, i.e., within the twenty-six years of the contemporaneous rule of these two kings, or between 810 and 783 b.c. Amos therefore commenced his prophetic labours about the same time as Hosea, probably a few years earlier, and prophesied in Bethel, the chief seat of the Israelitish image-worship (Amo 7:10). We cannot fix with any greater exactness either the time of his appearing or the duration of his ministry; for the notice in Amo 1:1, “two years before the earthquake,” furnishes no chronological datum, because the time of the earthquake is unknown. It is never mentioned in the historical books of the Old Testament, though it can hardly be any other than the terrible earthquake in the time of Uzziah, which the people had not forgotten even after the captivity, inasmuch as Zechariah was able to recal the flight that took place on that occasion (Zec 14:5). As Amos has not given the date of the earthquake, his evident intention was not to fix the time when his ministry commenced, or when his book was composed, but simply to point to the internal connection between this event and his own prophetic mission. According to the teaching of Scripture, the earth quakes when the Lord comes to judgment upon the nations (see at Amo 8:8). The earthquake which shook Jerusalem two years after the appearance of Amos as the prophet, was a harbinger of the judgment threatened by Him against the two kingdoms of Israel and the surrounding nations, - a practical declaration on the part of God that He would verify the word of His servant; and the allusion to this divine sign on the part of the prophet was an admonition to Israel to lay to heart the word of the Lord which he had announced to them. So far as the explanation and importance of his prophecies were concerned, it was enough to mention the kings of Judah and Israel in whose reigns he prophesied.

Under these kings the two kingdoms stood at the summit of their prosperity. Uzziah had completely subdued the Edomites, had subjugated the Philistines, and had even made the Ammonites tributary. He had also fortified Jerusalem strongly, and had raised a powerful army; so that his name reached as far as Egypt (2 Chronicles 26). And Jeroboam had completely overcome the Syrians, and restored the original borders of the kingdom from the country of Hamath to the Dead Sea (2Ki 14:25-28). After the power of the Syrians had been broken, Israel had no longer any foe to fear, for Assyria had not yet arisen as a conquering power. The supposition that Calneh or Ctesiphon is represented in Amo 6:2 as having already been taken (by the Assyrians), rests upon an incorrect interpretation, and is just as erroneous as the inference, also drawn from the same passage, that Hamath was conquered and Gath destroyed. Amos does not mention the Assyrians at all; although in Amo 1:5 he threatens the Syrians with transportation to Kir, and in Amo 5:27 predicts that the Israelites will be carried into captivity beyond Damascus. In the existing state of things, the idea of the approaching fall or destruction of the kingdom of Israel was, according to human judgment, a very improbable one indeed. The inhabitants of Samaria and Zion felt themselves perfectly secure in the consciousness of their might (Amo 6:1). The rulers of the kingdom trusted in the strength of their military resources (Amo 6:13), and were only concerned to increase their wealth by oppressing the poor, and to revel in earthly luxuries and pleasures (Amo 2:6-8; Amo 5:11-12; Amo 6:4-6); so that the prophet denounces woes upon those who are in security upon Zion and without care upon the mountain of Samaria (Amo 6:1), and utters the threat that the Lord will cause the sun to set at noon, and bring darkness over the land in broad daylight (Amo 8:9).

It was at such a time as this that the plain shepherd of Tekoah was sent to Bethel, into the kingdom of the ten tribes, to announce to the careless sinners the approach of the divine judgment, and the destruction of the kingdom. And whilst it was in itself a strange event for a prophet to be sent out of Judah into the kingdom of the ten tribes, - so strange, in fact, that in all probability it had never occurred since the kingdom had been founded, or at any rate, that no second instance of the kind is recorded, from the time when the man of God was sent out of Judah to Bethel in the reign of Jeroboam I (1 Kings 13), down to the time of Amos himself-it must have attracted universal attention, for a man to rise up who belonged to the rank of a shepherd, who had had no training at all for a prophet’s vocation, but who nevertheless proved, by the demonstration of the Spirit, that he was a prophet indeed, and who foretold, in the strength of God, what destruction awaited the covenant people, before there was the slightest human probability of any such catastrophe.

The prophet’s style of composition does indeed betray the former shepherd in the use of certain words, which evidently belonged to the dialect of the common people, - e.g., מעיק for מציק (Amo 2:13), בּושׁס for בּוסס (Amo 5:11), מתאב for מתעב rof מ (Amo 6:8), מסרף for משׂרף (Amo 6:10), ישׂחק for יצחק (Amo 7:9, Amo 7:16), נשׁקה for נשׁקעה (Amo 8:8), and in many figures and similes drawn from nature and rural life; but for the rest, it indicates a close acquaintance on the part of the prophet with the Mosaic law and the history of his nation, and also considerable rhetorical power, wealth and depth of thought, vivacity and vigour, more especially in the use of bold antitheses, and a truly poetical roll, which rises by no means unfrequently into actual rhythm; so that Lowth has already expressed the following opinion concerning him (De poesi sacr. ed. Mich. p. 433): “Aequus judex, de re non de homine quaesiturus, censebit, credo, pastorem nostrum μηφὲν ὑστερηκέναι τῶν ὑπερλίαν προφητῶν sensuum elatione et magnificentia spiritus prope summis parem, ita etiam dictionis splendore et compositionis elegantia vix quoquam inferiorem.” Beyond these facts, which we gather from the prophet’s won writings, nothing further is known of the circumstances connected with his life. After fulfilling his mission, he probably returned to Judah, his native land, where his prophecies were most likely first committed to writing. The apocryphal accounts of his death, in Pseud.-Epiphanius, c. 12, and Pseudo-Doroth. (see Carpzov, p. 319), have no historical value whatever. 2. The Book. - Although Amos was sent by the Lord to Bethel, to prophesy to the people of Israel there, he does not restrict himself in his prophecy to the kingdom of the ten tribes, but, like his younger contemporary Hosea, notices the kingdom of Judah as well, and even the surrounding nations, that were hostile to the covenant nation. His book is not a mere collection of the addresses delivered in Bethel, but a carefully planned, complete work, in which Amos, after the occurrence of the earthquake in the time of Uzziah, gathered together all the essential contents of the prophecies he had previously uttered at Bethel. It consists of a lengthy introduction (Amo 1:1-15, 2) and two parts, viz., simple prophetic addresses (ch. 4-6), and visions with short explanations (ch. 7). In the introduction the prophet proclaims, in the following manner, the judgment about to fall upon Damascus, Philistia, Tyre, Edom, Ammon, Moab, Judah, and Israel. The storm of the Lord, which bursts upon all these kingdoms, remains suspended over the kingdom of Israel, which is mentioned last. This is evident from the fact, that the sin of Israel is depicted more fully than that of the other nations; and the threatening of judgment is couched in such general terms, that it can only be regarded as a provisional announcement, or as the introduction to the body of the book by which it is followed. The first part contains an extended address, divided into three sections by the recurrence of שׁמעוּ (hear ye) in Amo 3:1; Amo 4:1, and Amo 5:1. The address consists of a “great warning to repent,” in which the prophet holds up before the sinful Israelites, especially the rulers of the kingdom, the arts of injustice and wickedness that are current among them, and proclaims a judgment which embraces the destruction of the palaces and holy places, the overthrow of the kingdom, and the transportation of the people. In Amo 3:1-15 the sin and punishment are described in the most general form. In Amo 4:1-13 the prophet sweeps away from the self-secure sinners the false ground of confidence afforded by their own worship, recals to their mind the judgments with which God has already visited them, and summons them to stand before God as their judge. In ch. 5 and Amo 6:1-14, after a mournful elegy concerning the fall of the house of Israel (Amo 5:1-3), he points out to the penitent the way to life coupled with the repeated summons to seek the Lord, and that which is good (Amo 5:4, Amo 5:6, Amo 5:14); and then, in the form of a woe, for which a double reason is assigned (Amo 5:18; Amo 6:1), he takes away all hope of deliverance from the impenitent and hardened. Throughout the whole of this address Amos prophesies chiefly to the ten tribes, whom he repeatedly addresses, predicting ruin and exile. At the same time, he not only addresses his words in the introduction (Amo 3:1-2) to all Israel of the twelve tribes, whom Jehovah brought out of Egypt, but he also pronounces the last woe (Amo 6:1) upon the secure ones on Zion, and the careless ones on the mountain of Samaria; so that his prophecy also applies to the kingdom of Judah, and sets before it the same fate as that of the kingdom of the ten tribes, if it should fall into the same sin. The second part contains five visions, and at the close the proclamation of salvation. the first two visions (Amo 7:1-3 and Amo 7:4-6) threaten judgments; the next two (Amo 7:7-9; Amo 8:1-3) point out the impossibility of averting the judgment, and the ripeness of the people for it. Between these, viz., in Amo 7:10-17, the conversation between the prophet and the chief priest at Bethel is related. The substance of the fourth vision is carried out still further, in a simple prophetic address (Amo 8:4-14). Lastly, the fifth vision (Amo 9:1) shows the overthrow and ruin of the whole of Israel, and is also still further expanded in a plain address (Amo 9:2-10). To this there is appended the promise of the restoration of the fallen kingdom of God, of its extension through the adoption of the Gentiles, and of its eternal glorification (Amo 9:11-15). This conclusion corresponds to the introduction (Amo 1:1-15 and 2). Like all the nations that rise up in hostility to the kingdom of God, even Judah and Israel shall fall victims to the judgment, on account of their unrighteousness and idolatry, in order that the kingdom of God may be purified from its dross, be exalted to glory, and so be made perfect. This is the fundamental thought of the writings of Amos, who was called by the Lord to preach this truth to the nation of Israel. And just as the close of his book points back to the introduction (Amo 1:1-15 and 2), so also do the visions of the second part correspond to the addresses of the first, embodying the substance of the addresses in significant symbols. The parallel between the fifth vision and the elegy struck up in Amo 5:1 is very conspicuous; and it is also impossible to overlook the material agreement between the first and second visions and the enumeration in Amo 4:6-11, of the divine visitations that had already fallen upon Israel; whilst the third and fourth visions set clearly before the eye the irrevocable character of the judgments with which careless and wanton sinners are threatened in ch. 3-6.

There is evidently no foundation for the assumption that the second part contains “the true kernel of his work,” namely, “the addresses which Amos originally delivered at Bethel;” and that the first part, together with the introduction (ch. 1-6) and the Messianic conclusion (Amo 9:11-15), is purely a written description, composed by Amos after his return from Bethel to Judah, to give a further expansion to his original utterances (Ewald, Baur). This by no means follows, either from the fact that the account of what the prophet experienced at Bethel is inserted in the series of visions, as it moves on step by step, and that the place in which it occurs (viz., ch. 7) is evidently its original position, or from the circumstance that Amos commences his work with a saying of Joel (compare Amo 1:2 with Joe 3:16), and evidently refers to Joel (Joe 3:18) even in the promise at the close (Amo 9:13). For the position of this account in ch. 7 proves nothing further than that Amos related those visions in Bethel; and the allusion to Joel simply presupposes an acquaintance with the predictions of this prophet. If there were no previous addresses, the visions in ch. 7 and 8 would have nothing to explain their occurrence, and would also be lacking in the requisite clearness. Moreover, the work of Amos in Bethel cannot possibly be limited to ch. 7-9. And lastly, the addresses in ch. 4-6 are throughout so individual, so full of life, and so impressive, that they clearly reflect the original oral delivery, even though it may be nothing more than the essential substance of what was orally delivered, that has been given here. Only Amo 1:1-15 and 2 appears to have been really conceived in the form of a written composition, and placed at the head of the book at the time when it was first compiled, although certain thoughts that had been orally expressed may lie at the foundation even there.

For the exegetical writings upon Amos, see my Lehrbuch der Einleitung, pp. 284-5.

I. The Approaching Judgment - Amo 1:1-15 and 2

Starting from the saying of Joel (Joe 3:16), “Jehovah will roar out of Zion, and utter His voice from Jerusalem,” Amos announces the wrath of the Lord, which will discharge itself upon Damascus (Amo 1:3-5), Philistia (Amo 1:6-8), Tyre (Amo 1:9-10), Edom (Amo 1:11-12), Ammon (Amo 1:13-15), Moab (Amo 2:1-3), Judah (Amo 2:4-5), and Israel (Amo 2:6-16). The announcement of this judgment maintains a certain uniformity throughout; every one of these nations being threatened with the destruction of the kingdom, or with ruin and exile, “for three or four transgressions;” and the threat, as Rückert has well expressed it, “rolling like a storm, in strophe after strophe, over all the surrounding kingdoms,” touching Judah as it passes along, and eventually resting over Israel. The six heathen nations mentioned, three of which are related to the covenant nation, represent all the Gentile nations, which rise up in hostility to the people or kingdom of God. For the sins on account of which they are to be punished, are not certain general breaches of morality, but crimes which they have committed against the people of God; and in the case of Judah, contempt of the commandments of the Lord, and idolatry. The whole section, not merely Amos 1:2-2:5, but also Amo 2:6-16, has an introductory character. Whilst, on the one hand, the extension of the prediction of judgment to the Gentile nations indicates the necessity and universality of the judgment, which is sent to promote the interests of the kingdom of God, and preaches the truth that every one will be judged according to his attitude towards the living God; on the other hand, the place assigned to the Gentile nations, viz., before the covenant nation, not only sharpened the conscience, but taught this lesson, that if even the nations which had only sinned indirectly against the living God were visited with severe punishment, those to whom God had so gloriously revealed Himself (Amo 2:9-11; Amo 3:1) would be punished still more surely for their apostasy (Amo 3:2). It is with this design that Judah is also mentioned along with Israel, and in fact before it. “The intention was to impress this truth most strongly upon the people of the ten tribes, that not even the possession of such glorious prerogatives as the temple and the throne of David could avert the merited punishment. If this be the energy of the justice of God, what have we to look for?” (Hengstenberg).

Amo 1:1-2

Amo 1:1 contains the heading, which has already been discussed in the Introduction; and אשׁר חזה (“which he saw”) refers to דּברי עמוס (the words of Amos). Amo 1:2 forms the Introduction, which is attached to the heading by ויּאמר, and announces a revelation of the wrath of God upon Israel, or a theocratic judgment. Amo 1:2. “Jehovah roars out of Zion, and He utters His voice from Jerusalem; and the pastures of the shepherds mourn, and the head of Carmel withers.” The voice of Jehovah is the thunder, the earthly substratum in which the Lord manifests His coming to judgment (see at Joe 3:16). By the adoption of the first half of the verse word for word from Joel, Amos connects his prophecy with that of his predecessor, not so much with the intention of confirming the latter, as for the purpose of alarming the sinners who were at east in their security, and overthrowing the delusive notion that the judgment of God would only fall upon the heathen world. This delusion he meets with the declaration, that at the threatening of the wrath of God the pastures of the shepherds, i.e., the pasture-ground of the land of Israel (cf. Joe 1:19), and the head of the forest-crowned Carmel, will fade and wither. Carmel is the oft-recurring promontory at the mouth of the Kishon on the Mediterranean (see the comm. on Jos 19:26 and 1Ki 18:19), and not the place called Carmel on the mountains of Judah (Jos 15:55), to which the term ראשׁ (head) is inapplicable (vid., Amo 9:3 and Mic 7:14). Shepherds’ pastures and Carmel individualized the land of Israel in a manner that was very natural to Amos the shepherd. With this introduction, Amos announces the theme of his prophecies. And if, instead of proceeding at once to describe still further the judgment that threatens the kingdom of Israel, he first of all enumerates the surrounding nations, including Judah, as objects of the manifestation of the wrath of God, this enumeration cannot have any other object than the one described in our survey of the contents of the book. The enumeration opens with the kingdoms of Aram, Philistia, and Tyre (Phoenicia), which were not related to Israel by any ties of kinship whatever.

Amo 1:3-5

Aram-Damascus. - Amo 1:3. “Thus saith Jehovah, For three transgressions of Damascus, and for four, I shall not reverse it, because they have threshed Gilead with iron rollers, Amo 1:4. I send fire into the house of Hazael, and it will eat the palaces of Ben-hadad, Amo 1:5. And break in pieces the bolt of Damascus, and root out the inhabitant from the valley of Aven, and the sceptre-holder out of Beth-eden: and the people of Aram will wander into captivity to Kir, saith Jehovah.” In the formula, which is repeated in the case of every people, “for three transgressions, and for four,” the numbers merely serve to denote the multiplicity of the sins, the exact number of which has no bearing upon the matter. “The number four is added to the number three, to characterize the latter as simply set down at pleasure; in other words, it is as much as to say that the number is not exactly three or four, but probably a still larger number” (Hitzig). The expression, therefore, denotes not a small but a large number of crimes, or “ungodliness in its worst form” (Luther; see at Hos 6:2)J. Marck has correctly explained it thus: “When this perfect number (three) is followed by four, by way of gradation, God not only declares that the measure of iniquity is full, but that it is filled to overflowing and beyond all measure.”.

That these numbers are to be understood in this way, and not to be taken in a literal sense, is unquestionably evident from the fact, that nit he more precise account of the sins which follows, as a rule, only one especially grievous crime is mentioned by way of example. לא אשׁיבנּוּ (I will not reverse it) is inserted before the more minute description of the crimes, to show that the threat is irrevocable. השׁיב signifies to turn, i.e., to make a thing go back, to withdraw it, as in Num 23:20; Isa 43:13. The suffix attached to אשׁיבנּוּ refers neither to qōlō (his voice), nor “to the idea of דּבר which is implied in כּה אמר (thus saith), or the substance of the threatening thunder-voice” (Baur); for hēshı̄bh dâbhâr signifies to give an answer, and never to make a word ineffectual. The reference is to the punishment threatened afterwards, where the masculine stands in the place of the neuter. Consequently the close of the verse contains the epexegesis of the first clause, and Amo 1:4 and Amo 1:5 follow with the explanation of לא אשׁיבנו (I will not turn it). The threshing of the Gileadites with iron threshing-machines is mentioned as the principal transgression of the Syrian kingdom, which is here named after the capital Damascus (see at 2Sa 8:6). This took place at the conquest of the Israelitish land to the east of the Jordan by Hazael during the reign of Jehu (2Ki 10:32-33, cf. 2Ki 13:7), when the conquerors acted so cruelly towards the Gileadites, that they even crushed the prisoners to pieces with iron threshing-machines, according to a barbarous war-custom that is met with elsewhere (see at 2Sa 12:31). Chârūts (= chârı̄ts, 2Sa 12:31), lit., sharpened, is a poetical term applied to the threshing-roller, or threshing-cart (mōrag chârūts, Isa 41:15). According to Jerome, it was “a kind of cart with toothed iron wheels underneath, which was driven about to crush the straw in the threshing-floors after the grain had been beaten out.” The threat is individualized historically thus: in the case of the capital, the burning of the palaces is predicted; and in that of two other places, the destruction of the people and their rulers; so that both of them apply to both, or rather to the whole kingdom. The palaces of Hazael and Benhadad are to be sought for in Damascus, the capital of the kingdom (Jer 49:27). Hazael was the murderer of Benhadad I, to whom the prophet Elisha foretold that he would reign over Syria, and predicted the cruelties that he would practise towards Israel (2Ki 8:7.). Benhadad is generally regarded as his son; but the plural “palaces” leads us rather to think of both the first and second Benhadad, and this is favoured by the circumstance that it was only during his father’s reign that Benhadad II oppressed Israel, whereas after his death, and when he himself ascended the throne, the conquered provinces were wrested from him by Joash king of Israel (2Ki 13:22-25). The breaking of the bar (the bolt of the gate) denotes the conquest of the capital; and the cutting off of the inhabitants of Biq‛ath-Aven indicates the slaughter connected with the capture of the towns, and not their deportation; for hikhrı̄th means to exterminate, so that gâlâh (captivity) in the last clause applies to the remainder of the population that had not been slain in war. In the parallel clause תּומך שׁבם, the sceptre-holder, i.e., the ruler (either the king or his deputy), corresponds to yōshēbh (the inhabitant); and the thought expressed is, that both prince and people, both high and low, shall perish.

The two places, Valley-Aven and Beth-Eden, cannot be discovered with any certainty; but at any rate they were capitals, and possibly they may have been the seat of royal palaces as well as Damascus, which was the first capital of the kingdom. בּקעת און, valley of nothingness, or of idols, is supposed by Ewald and Hitzig to be a name given to Heliopolis or Baalbek, after the analogy of Beth-aven = Bethel (see at Hos 5:8). They base their opinion upon the Alex. rendering ἐκ πεδίου Ὦν, taken in connection with the Alex. interpretation of the Egyptian On (Gen 41:45) as Heliopolis. But as the lxx have interpreted אן by Heliopolis in the book of Genesis, whereas here they have merely reproduced the Hebrew letters און by Ὦν, as they have in other places as well (e.g., Hos 4:15; Hos 5:8; Hos 10:5, Hos 10:8), where Heliopolis cannot for a moment be thought of, the πέδιον Ὦν of the lxx furnishes no evidence in favour of Heliopolis, still less does it warrant an alteration of the Hebrew pointing (into און). Even the Chaldee and Syriac have taken בּקעת און as a proper name, and Ephraem Syrus speaks of it as “a place in the neighbourhood of Damascus, distinguished for idol-chapels.” The supposition that it is a city is also favoured by the analogy of the other threatenings, in which, for the most part, cities only are mentioned. Others understand by it the valley near Damascus, or the present Bekaa between Lebanon and Antilibanus, in which Heliopolis was always the most distinguished city, and Robinson has pronounced in favour of this (Bibl. Res. p. 677). Bēth-‛Eden, i.e., house of delight, is not to be sought for in the present village of Eden, on the eastern slope of Lebanon, near to the cedar forest of Bshirrai, as the Arabic name of this village 'hdn has nothing in common with the Hebrew עדן (see at 2Ki 19:12); but it is the Παράδεισος of the Greeks, which Ptolemy places ten degrees south and five degrees east of Laodicea, and which Robinson imagines that he has found in Old Jusieh, not far from Ribleh, a place belonging to the times before the Saracens, with very extensive ruins (see Bibl. Researches,  pp. 542-6, and 556). The rest of the population of Aram would be carried away to Kir, i.e., to the country on the banks of the river Kur, from which, according to Amo 9:7, the Syrians originally emigrated. This prediction was fulfilled when the Assyrian king Tiglath-pileser conquered Damascus in the time of Ahaz, and broke up the kingdom of Syria (2Ki 16:9). The closing words, 'âmar Yehōvâh (saith the Lord), serve to add strength to the threat, and therefore recur in Amo 1:8, Amo 1:15, and Amo 2:3.

Amo 1:6-8

Philistia. - Amo 1:6. “Thus saith Jehovah, For three transgressions of Gaza, and for four, I shall not reverse it, because they carried away captives in full number to deliver them up to Edom, Amo 1:7. I send fire into the wall of Gaza, and it will eat their palaces; Amo 1:8. And I exterminate the inhabitant from Ashdod, and the sceptre-holder from Askelon, and turn my hand against Ekron, and the remnant of the Philistines will perish, saith the Lord Jehovah.” Instead of the Philistines generally, the prophet mentions Gaza in Amo 1:6. This is still a considerable town, bearing the old name Guzzeh (see the comm. on Jos 13:3), and was the one of the five capitals of the Philistines which had taken the most active part as a great commercial town in handing over the Israelitish prisoners to the Edomites. For it is evident that Gaza is simply regarded as a representative of Philistia, from the fact that in the announcement of the punishment, the other capitals of Philistia are also mentioned. Gâlūth shelēmâh is correctly explained by Jerome thus: “a captivity so perfect and complete, that not a single captive remained who was not delivered to the Idumaeans.” The reference is to captive Israelites, who were carried off by the Philistines, and disposed of by them to the Edomites, the arch-enemies of Israel. Amos no doubt had in his mind the invasion of Judah by the Philistines and tribes of Arabia Petraea in the time of Joram, which is mentioned in 2Ch 21:16, and to which Joel had already alluded in Joe 3:3., where the Phoenicians and Philistines are threatened with divine retribution for having plundered the land, and sold the captive Judaeans to the Javanites (Ionians). But it by no means follows from this, that the “sons of Javan” mentioned in Joe 3:6 are not Greeks, but the inhabitants of the Arabian Javan noticed in Eze 27:19. The fact was simply this: the Philistines sold one portion of the many prisoners, taken at that time, to the Edomites, and the rest to the Phoenicians, who disposed of them again to the Greeks. Joel simply mentions the latter circumstance, because, in accordance with the object of his prophecy, his design was to show the wide dispersion of the Jews, and their future gathering out of all the lands of their banishment. Amos, on the other hand, simply condemns the delivering of the captives to Edom, the arch-foe of Israel, to indicate the greatness of the sin involved in this treatment of the covenant nation, or the hatred which the Philistines had displayed thereby. As a punishment for this, the cities of Philistia would be burned by their enemies, the inhabitants would be exterminated, and the remnant perish. Here again, as in Amo 1:4, Amo 1:5, the threat is rhetorically individualized, so that in the case of one city the burning of the city itself is predicted, and in that of another the destruction of its inhabitants. (On Ashdod, Askelon, and Ekron, see the comm. on Jos 13:3.) השׁיב יד, to return the hand, i.e., to turn or stretch it out again (see comm. on 2Sa 8:3). The use of this expression may be explained on the ground, that the destruction of the inhabitants of Ashdod and Askelon has already been thought of as a stretching out of the hand. The fifth of the Philistian capitals, Gath, is not mentioned, though not for the reason assigned by Kimchi, viz., that it belonged to the kings of Judah, or had been conquered by Uzziah, for Uzziah had not only conquered Gath and Jabneh, but had taken Ashdod as well, and thrown down the walls (2Ch 26:6), and yet Amos mentions Ashdod; nor because Gath had been taken by the Syrians (2Ki 12:18), for this Syrian conquest was not a lasting one, and in the prophet’s time (cf. Amo 6:2), and even later (cf. Mic 1:10), it still maintained its independence, and was a very distinguished city; but for the simple reason that the individualizing description given by the prophet did not require the complete enumeration of all the capitals, and the idea of been named, but all that was still in existence, and had escaped destruction” (Amo 9:12 and Jer 6:9), it nevertheless includes not merely the four states just named, but every part of Philistia that had hitherto escaped destruction, so that Gath must be included.

Amo 1:9-10

Tyre or Phoenicia. - Amo 1:9. “Thus saith Jehovah: For three transgressions of Tyre, and for four, I shall not reverse it, because they have delivered up prisoners in full number to Edom, and have not remembered the brotherly covenant, Amo 1:10. I send fire into the wall of Tyrus, and it will devour their palaces.” In the case of Phoenicia, the capital only (Tzōr, i.e., Tyrus; see at Jos 19:29) is mentioned. The crime with which it is charged is similar to the one for which the Philistines were blamed, with this exception, that instead of על־הגלותם להסגּיר (Amo 1:6) we have simply על־הסגּירם. If, therefore, Tyre is only charged with delivering up the captives to Edom, and not with having carried them away, it must have bought the prisoners from an enemy of Israel, and then disposed of them to Edom. From what enemy they were purchased, it is impossible to determine with certainty. Probably from the Syrians, in the wars of Hazael and Benhadad with Israel; for there is nothing at variance with this in the fact that, when they purchased Israelitish captives in the time of Joram, they sold them to Javan. For a commercial nation, carrying on so extensive a trade as the Phoenicians did, would have purchased prisoners in more than one war, and would also have disposed of them as slaves to more nations than one. Tyre had contracted all the more guilt through this trade in Israelitish salves, from the fact that it had thereby been ummindful of the brotherly covenant, i.e., of the friendly relation existing between Israel and itself-for example, the friendly alliance into which David and Solomon had entered with the king of Tyre (2Sa 5:11; 1Ki 5:15.) - and also from the fact that no king of Israel or Judah had ever made war upon Phoenicia.

Amo 1:11-12

Edom. - Amo 1:11. “Thus saith Jehovah: For three transgressions of Edom, and for four, I shall not reverse it, because it pursues its brother with the sword, and stifles its compassion, and its anger tears in pieces for ever, and it keeps its wrath for ever, Amo 1:12. I send fire into Teman, and it will devour the palaces of Bozrah.” Edom and the two following nations were related to Israel by lineal descent. In the case of Edom, Amos does not condemn any particular sins, but simply its implacable, mortal hatred towards its brother nation Israel, which broke out into acts of cruelty at every possible opportunity. ושׁחת רחמיו, he annihilates, i.e., suppresses, stifles his sympathy or his compassionate love; this is still dependent upon על רדפו, the preposition על continuing in force as a conjunction before the infinitive (i.e., as equivalent to על אשׁר), and the infinitive passing into the finite verb (cf. Amo 2:4). In the next clause אפּו is the subject: its wrath tears in pieces, i.e., rages destructively (compare Job 16:9, where târaph is applied to the wrath of God). In the last clause, on the other hand, Edom is again the subject; but it is now regarded as a kingdom, and construed as a feminine, and consequently עברתו is the object, and placed at the head as an absolute noun. שׁמרה, with the tone upon the penult. (milel) on account of netsach, which follows with the tone upon the first syllable, stands for שׁמרהּ (it preserves it), the mappik being omitted in the toneless syllable (compare Ewald, §249, b). If עברתו were the subject, the verb would have to be pointed שׁמרה. Again, the rendering proposed by Ewald, “his fury lies in wait for ever,” is precluded by the fact that שׁמר, when applied to wrath in Jer 3:5, signifies to keep, or preserve, and also by the fact that lying in wait is generally inapplicable to an emotion. Teman, according to Jerome (ad h. l.), is Idumaeorum regio quae vergit ad australem partem, so that here, just as in Amo 2:2 and Amo 2:5, the land is mentioned first, and then the capital.It is true that, according to Eusebius, Jerome does also mention in the Onom. a villa (κώμη) named Teman, which was five Roman miles from Petra, and in which there was a Roman garrison; and also that there is a Teman in Eastern Hauran (see Wetzstein in Delitzsch’s Comm. on Job, i. 73); but in the Old Testament Teman is never to be understood as referring to a city.Bozrah, an important city, supposed to be the capital of Idumaea (see comm. on Gen 36:33). It was to the south of the Dead Sea, and has been preserved in el-Buseireh, a village with ruins in Jebâl (see Robinson, Pal. ii. p. 570), and must not be confounded with Bossra in Hauran (Burckhardt, Syr. p. 364).

Amo 1:13-15

Ammon. - Amo 1:13. “Thus saith Jehovah: For three transgressions of the sons of Ammon, and for four, I shall not reverse it, because they have ripped up the pregnant women of Gilead, to widen their border, Amo 1:14. I kindle fire in the wall of Rabbah, and it will devour its palaces, with the war-cry on the day of slaughter, in the storm on the day of the tempest. Amo 1:15. And their king shall go into captivity, he and his princes all at once, saith Jehovah.” The occasion on which the Ammonites were guilty of such cruelty towards the Israelites as is here condemned, is not recorded in the historical books of the Old Testament; possibly during the wars of Hazael with Israel, when they availed themselves of the opportunity to widen their territory by conquering back the land which had been wrested from them by Sihon king of the Amorites, and was then taken possession of by the Israelites, when he was overcome by them, - a thing which they had attempted once before in the time of Jephthah the judge (Jdg 11:12.). We may see from Jer 49:1. that they had taken possession of the territory of the tribe of Gad, which lay nearest to them, though probably not till after the carrying away of the tribes beyond Jordan by the Assyrians (2Ki 15:29). The ripping up of the women with child (see at 2Ki 8:12) is singled out as the climax of the cruelties which the Ammonites inflicted upon the Israelites during the war. As a punishment for this, their capital was to be burned, and the king, with the princes, to wander into exile, and consequently their kingdom was to be destroyed. Rabbâh, i.e., the great one, is the abbreviated name of the capital; Rabbah of the children of Ammon, which has been preserved in the ruins of Aurân (see at Deu 3:11). The threat is sharpened by the clause בּתרוּעה וגו, at the war-cry on the field of battle, i.e., an actual fact, when the enemy shall take the city by storm. בּסער וגו is a figurative expression applied to the storming of a city carried by assault, like בּסוּפה in Num 21:14. The reading מלכּם, “their (the Ammonites') king,” is confirmed by the lxx and the Chaldee, and required by ושׂריו (cf. Amo 2:3), whereas Μαλχόμ, Melchom, which is found in Aq., Symm., Jerome, and the Syriac, rests upon a false interpretation.

Amos

Though this prophet appeared a little before Isaiah, yet he was not, as some have mistaken, that Amos who was the father of Isaiah (Isa. i. 1), for in the Hebrew their names are very different; their families too were of a different character, for Isaiah was a courtier, Amos a country-farmer. Amos signifies a burden, whence the Jews have a tradition that he was of a slow tongue and spoke with stammering lips; we may rather, in allusion to his name, say that his speech was weighty and his word the burden of the Lord. He was (as most think) of Judah, yet prophesied chiefly against Israel, and at Bethel, ch. vii. 13. Some think his style savours of his extraction, and is more plain and rustic than that of some other of the prophets; I do not see it so; but it is plain that his matter agreed with that of his contemporary Hosea, that out of the mouth of these two witnesses the word might be established. It appears by his contest with Amaziah the priest of Bethel that he met with opposition in his work, but was a man of undaunted resolution in it, faithful and bold in reproving sin and denouncing the judgments of God for it, and pressing in his exhortations to repentance and reformation. He begins with threatenings against the neighbouring nations that were enemies to Israel, ch. i. and ii. He then calls Israel to account, and judges them for their idolatry, their unworthy walking under the favours God had bestowed upon them, and their incorrigibleness under his judgments, ch. iii. and iv. He calls them to repentance ( ch. v.), rejecting their hypocritical sacrifices unless they did repent. He foretels the desolations that were coming upon them notwithstanding their security (ch. vi.), some particular judgments (ch. vii.), particularly on Amaziah; and, after other reproofs and threatenings (ch. viii. and ix.), concludes with a promise of the setting up of the Messiah's kingdom and the happiness of God's spiritual Israel therein, just as the prophecy of Joel concluded. These prophets, having opened the wound in their reproofs and threatenings, which show all wrong, in the promises of gospel-grace open the remedy, which alone will set all to rights.

In this chapter we have, I. The general title of this prophecy (ver. 1), with the general scope of it, ver. 2. II. God's particular controversy with Syria (ver. 3-5), with Palestine (ver. 6-8), with Tyre (ver. 9, 10), with Edom (ver. 11, 12), and with Ammon (ver. 13-15), for their cruelty to his people and the many injuries they had done them. This explains God's pleading with the nations, Joel iii. 2.

Threatenings of Judgment. (b. c. 790.)

1 The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake. 2 And he said, The Lord will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top of Carmel shall wither.

Here is, I. The general character of this prophecy. It consists of the words which the prophet saw. Are words to be seen? Yes, God's words are; the apostles speak of the word of life, which they had not only heard, but which they had seen with their eyes, which they had looked upon, and which their hands had handled (1 John i. 1), such a real substantial thing is the word of God. The prophet saw these words, that is, 1. They were revealed to him in a vision, as John is said to see the voice that spoke to him, Rev. i. 12. 2. That which was foretold by them was to him as certain as if he had seen it with his bodily eyes. It intimates how strong he was in that faith which is the evidence of things not seen.

II. The person by whom this prophecy was sent—Amos, who was among the herdmen of Tekoa, and was one of them. Some think he was a rich dealer in cattle; the word is used concerning the king of Moab (2 Kings iii. 4, He was a sheep-master); it is probable that he got money by that business, and yet he must quit it, to follow God as a prophet. Others think he was a poor keeper of cattle, for we find (ch. vii. 14, 15) that he was withal a gatherer of wild figs, a poor employment by which we may suppose he could but just get his bread, and that God took him, as he did David, from following the flock, and Elisha from following the plough. Many were trained up for great employments, in the quiet, innocent, contemplative business of shepherds. When God would send a prophet to reprove and warn his people, he employed a shepherd, a herdsman, to do it; for they had made themselves as the horse and mule that have no understanding, nay, worse than the ox that knows his owner. God sometimes chooses the foolish things of the world to confound the wise, 1 Cor. i. 27. Note, Those whom God has endued with abilities for his service ought not to be despised nor laid aside for the meanness either of their origin or of their beginnings. Though Amos himself is not ashamed to own that he was a herdsman, yet others ought not to upbraid him with it nor think the worse of him for it.

III. The persons concerned in the prophecy of this book; it is concerning Israel, the ten tribes, who were now ripened in sin and ripening apace for ruin. God has raised them up prophets among themselves (ch. ii. 11), but they regarded them not; therefore God sends them one from Tekoa, in the land of Judah, that, coming from another country, he might be the more valued, and perhaps he was the rather sent out of his own country because there he was despised for his having been a herdsman. See Matt. xiii. 55-57.

IV. The time when these prophecies were delivered. 1. The book is dated, as laws used to be, by the reigns of the kings under whom the prophet prophesied. It was in the days of Uzziah king of Judah, when the affairs of that kingdom went very well, and of Jeroboam the second kind of Israel, when the affairs of that kingdom went pretty well; yet then they must both be told both of the sins they were guilty of and of the judgments that were coming upon them for those sins, that they might not with the present gleam of prosperity flatter themselves either into an opinion of their innocence or a confidence of their perpetual security. 2. It is dated by a particular event to which is prophecy had a reference; it was two years before the earthquake, that earthquake which is mentioned to have been in the days of Uzziah (Zech. xiv. 5), which put the nation into a dreadful fright, for it is there said, They fled before it. But how could they flee from it? Some conjecture that this earthquake was at the time of Isaiah's vision, when the posts of the door were moved, Isa. vi. 4. The tradition of the Jews is that it happened just at the time when Uzziah presumptuously invaded the priest's office and went in to burn incense, 2 Chron. xxvi. 16. Josephus mentions this earthquake, Antiq. 9.225, and says, "By it half of a mountain was removed and carried to a plain four furlongs off; and it spoiled the king's gardens." God by this prophet gave warning of it two years before, that God by it would shake down their houses, ch. iii. 15.

V. The introduction to these prophecies, containing the general scope of them (v. 2): The Lord will roar from Zion. His threatenings by his prophets, and the executions of those threatenings in his providence, will be as terrible as the roaring of a lion is to the shepherds and their flocks. Amos here speaks the same language with his contemporaries, Hosea (ch. xi. 10) and Joel, ch. iii. 16. The lion roars before he tears; God gives warning before he strikes. Observe, 1. Whence this warning comes—from Zion and Jerusalem, from the oracles of God there delivered; for by them is thy servant warned, Ps. xix. 11. Our God, whose special residence is there, will issue out warrants, given at that court, as it were, for the executing of judgments on the land. See Jer. xxv. 30. In Zion was the mercy-seat; thence the Lord roars, intimating that God's acts of justice are consistent with mercy, allayed and mitigated by mercy, nay, as they are warnings, they are really acts of mercy. We are chastened, that we may be not be condemned. 2. What effect the warning has: The habitations of the shepherds mourn, either because they fear the roaring lion or because they feel what is signified by that comparison, the consequences of a great drought (ch. iv. 7), which made the top of Carmel (of the most fruitful fields) to wither and become a desert, Joel i. 12-17.

Threatenings of Judgment. (b. c. 790.)

3 Thus saith the Lord ; For three transgressions of Damascus, and for four, I will not turn away the punishment thereof; because they have threshed Gilead with threshing instruments of iron: 4 But I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad. 5 I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven, and him that holdeth the sceptre from the house of Eden: and the people of Syria shall go into captivity unto Kir, saith the Lord . 6 Thus saith the Lord ; For three transgressions of Gaza, and for four, I will not turn away the punishment thereof; because they carried away captive the whole captivity, to deliver them up to Edom: 7 But I will send a fire on the wall of Gaza, which shall devour the palaces thereof: 8 And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord God . 9 Thus saith the Lord ; For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof; because they delivered up the whole captivity to Edom, and remembered not the brotherly covenant: 10 But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof. 11 Thus saith the Lord ; For three transgressions of Edom, and for four, I will not turn away the punishment thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath for ever: 12 But I will send a fire upon Teman, which shall devour the palaces of Bozrah. 13 Thus saith the Lord ; For three transgressions of the children of Ammon, and for four, I will not turn away the punishment thereof; because they have ripped up the women with child of Gilead, that they might enlarge their border: 14 But I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, with a tempest in the day of the whirlwind: 15 And their king shall go into captivity, he and his princes together, saith the Lord .

What the Lord says here may be explained by what he says Jer. xii. 14, Thus said the Lord, against all my evil neighbours that touch the inheritance of my people Israel, Behold, I will pluck them out. Damascus was a near neighbour to Israel on the north, Tyre and Gaza on the west, Edom on the south, Ammon and (in the next chapter) Moab on the east; and all of them had been, one time, one way, or other, pricking briers and grieving thorns to Israel, evil neighbours to them; and, because God espouses his people's cause, he there calls them his evil neighbours, and here comes forth to reckon with them. The method is taken in dealing with each of them is, in part, the same, and therefore we put them together, and yet in each there is something peculiar.

I. Let us see what is repeated, both by way of charge and by way of sentence, concerning them all. The controversy God has with each of them is prefaced with, Thus said the Lord, Jehovah the God of Israel. Though those nations will not worship him as their God, yet they shall be made to know that they are accountable to him as their Judge. The God of Israel is the God of the whole earth, and has something to say to them that shall make them tremble. Against them the Lord roars out of Zion. And before God, by the prophet, threatens Israel and Judah, he denounces judgments against those nations whom he made use of as scourges to them for their being so, which might serve for a check to their pride and insolence and a relief to his people under their dejections; for hereby they might see that God had not quitted his interest in them, and therefore might hope they had not lost their interest in him. Now as to all these nations here arraigned,

1. The indictment drawn up against them all is thus far the same, (1.) That they are charged in general with three transgressions, and with four, that is, with many transgressions (as by one or two we mean a few, so by three or four we mean many, as in Latin a man that is very happy is said to be terque quarterque beatus—three and four times happy); or with three and four, that is, with seven transgressions, a number of perfection, intimating that they have filled up the measure of their iniquities, and are ripe for ruin; or with three (that is, a variety of sins) and with a fourth especially, which is specified concerning each of them, though the other three are not, as Prov. xxx. 15, 18, 21,, 29, where we read of three things, yea, four, generally one seems to be more especially intended. (2.) That the particular sin which is fastened upon as the fourth, and which alone is specified, is the sin of persecution: it is some mischief or other done to the people of God that is particularly charged upon every one of them, for persecution is the measure-filling sin of any people, and it is this sin that will be particularly reckoned for—I was hungry, and you gave me no meat; much more if it may be said, I was hungry, and you took my meat from me.

2. The judgment given against them all is thus far the same, (1.) That, their sin having risen to such a height, God will not turn away the punishment thereof. Though he has granted them a long reprieve, and has often turned away their punishment, yet now he will turn it away no longer, but justice shall take its course. "I will not revoke it (so some read it); I will not recall the voice which has gone forth from Zion to Jerusalem (v. 2), speaking death and terror to the sinful nations." It is an irrevocable sentence. God has spoken it, and he will not call it back. Note, Though God bear long, he will not bear always, with those that provoke him; and, when the decree brings forth, it will bring up. (2.) That God will kindle a fire among them; this is said concerning all these evil neighbours, v. 4, 7, 10, 12, 14. God will send a fire into their cities. When fires are kindled that lay cities, towns, and houses in ashes, whether designedly or casually, God must be acknowledged in it; they are of his sending. Sin stirs up the fire of his jealousy, and that kindles other fires.

II. Let us see what is mentioned, both by way of charge and by way of sentence, that is peculiar to each of them, that every one may take his portion.

1. Concerning Damascus, the head-city of Syria, a kingdom that was often vexatious to Israel. (1.) The peculiar sin of Damascus was using the Gileadites barbarously: They threshed Gilead with threshing-instruments of iron (v. 3), which may be understood literally of their putting to the torture, or to cruel deaths, the inhabitants of Gilead whom they got into their hands, as David put the Ammonites under saws and harrows 2 Sam. xii. 31. We read with what inhumanity Hazael king of Syria prosecuted his wars with Israel (2 Kings viii. 12); he dashed their children, and ripped up their women with child; and see what desolations he made in their land, 2 Kings x. 32, 33. Or it may be taken figuratively, for his laying the country waste, and this very similitude is used in the history of it. 2 Kings xiii. 7, He destroyed them, and made them like the dust by threshing. Note, Men often do that unjustly and wickedly, and shall be severely reckoned with for it, which yet God just permits them to do. The church is called God's threshing, and the corn of his floor (Isa. xxi. 10); but if men make it their threshing, and the chaff of their floor, they shall be sure to hear of it. (2.) The peculiar punishment of Damascus is [1.] That the fire which shall be sent shall fasten upon the court in the first place, not on the chief city, nor the country towns, but on the house of Hazael, which he built; and it shall devour the palaces of Ben-hadad, the royal palaces inhabited by the kings of Syria, many of whom were of that name. Note, Even royal palaces are no defence against the judgments of God, though ever so richly furnished, though ever so strongly fortified. [2.] That the enemy shall force his way into the city (v. 5): I will break the bar of Damascus, and then the gate flies open. Or it may be understood figuratively: all that which is depended upon as the strength and safety of that great city shall fail, and prove insufficient. When God's judgments come with commission it is in vain to think of turning them out. [3.] That the people shall be destroyed with the sword: I will cut off the inhabitant from the plain of Aven, the valley of idolatry, for the gods of the Syrians were gods of the valleys (1 Kings xx. 23), were worshipped in valleys; as the idols of Israel were worshipped on the hills; him also that holdeth the sceptre of power, some petty king or other that used to boast of the sceptre he held from Beth-Eden, the house of pleasure. Both those that were given to idolatry and those that were given to sensuality should be cut off together. [4.] That the body of the nation shall be carried off. The people shall go into captivity unto Kir, which was in the country of the Medes. We find this fulfilled (2 Kings xvi. 9) about fifty years after this, when the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin, at the instigation of Ahaz king of Judah.

2. Concerning Gaza, a city of the Philistines, and now the metropolis of that country. (1.) The peculiar sin of the Philistines was carrying away captive the whole captivity, either of Israel or Judah, which some think refers to that inroad made upon Jehoram when they took away all the king's sons and all his substance (2 Chron. xxi. 17), or, perhaps, it refers to their seizing those that fled to them for shelter when Sennacherib invaded Judah, and selling them to the Grecians (Joel iii. 4-6), or (as here) to the Edomites, who were always sworn enemies to the people of God. They spared none, but carried off all they could lay their hands on, designing, if possible, to cut off the name of Israel, Ps. lxxxiii. 4-7. (2.) The peculiar punishment of the Philistines is that the fire which God will send shall devour the palaces of Gaza, and that the inhabitants of the other cities of the Philistines, Ashdod (or Azotus), Ashkelon, and Ekron, shall all be cut off, and God will make as thorough work with them in their ruin as they would have made with God's people when they carried away the whole captivity; for even the remnant of them shall perish, v. 8. Note, God will make a full end of those that think to make a full end of his church and people.

3. Concerning Tyre, that famous city of wealth and strength, that was itself a kingdom, v. 9. (1.) The peculiar sin of Tyre is delivering up the whole captivity to Edom, that is, selling to the Edomites those of Israel that fled to them for shelter, or in any way fell into their hands; not caring what hardships they put upon them, so that they could but make gain of them to themselves. Herein they forgot the brotherly covenant, the league that was between Solomon and Hiram king of Tyre (1 Kings v. 12), which was intimate that Hiram called Solomon his brother, 1 Kings ix. 13. Note, It is a great aggravation of enmity and malice when it is the violation of friendship and of a brotherly covenant. (2.) Here is nothing peculiar in the punishment of Tyrus but that the palaces thereof shall be devoured, which was done when Nebuchadnezzar took it after thirteen years' siege. Their merchants were all princes, and their private houses were as palaces; but the fire shall make no more of them than of cottages.

4. Concerning Edom, the posterity of Esau. (1.) Their peculiar sin was an unmerciful, unwearied, pursuit of the people of God, and their taking all advantages against them to do them a mischief, v. 11. He did pursue his brother with the sword, not only of old, when the king of Edom took up arms to oppose the children of Israel's passage through his border (Num. xx. 18), but ever since upon all occasions; they had not strength and courage enough to face them in the field of battle, but, whenever any other enemy had put Judah or Israel to flight, then the Edomites set in with the pursuers, fell upon the rear, slew those that were half dead already, and (as is usual with cowards when they have an enemy at an advantage) they did cast off all pity. Those that are least courageous are commonly most cruel. Edom was so; his malice destroyed his compassion (so the word is); he stripped himself of the tenderness of a man, and put on the fierceness of a beast of prey; and, as such a one, he did tear, his anger did tear perpetually. His cruelty was insatiable, and he never knew when he had sucked enough of the blood of Israel, but, like the horse-leech, still cried, Give, give. Nay, he kept his wrath for ever; when he wanted objects of his wrath, and opportunity to show it, yet he kept it in reserve (it rested in his bosom), he rolled it under his tongue as a sweet morsel, and had it ready to spit in the face of Israel upon the next occasion. Cursed be such cruel wrath, and anger so fierce, so outrageous, which makes men like the devil, who continually seeks to devour, and unlike to God, who keeps not his anger for ever. Edom's malice was unnatural, for thus he pursued his brother, whom he ought to have protected: it was hereditary, as if it had been entailed upon the family ever since Esau hated Jacob, and time itself could not wear it out, no, nor the brotherly conduct of Israel towards them (Deut. ii. 4), and the express law given to Israel (Deut. xxiii. 7), Thou shalt not abhor an Edomite, for he is thy brother. (2.) Here is nothing peculiar in their punishment; but (v. 12) a fire shall be sent to devour their palaces. Note, The fire of our anger against our brethren kindles the fire of God's anger against us.

5. Concerning the Ammonites, v. 13-15. (1.) See how violently the fire of their anger turned against the people of God; they not only triumphed in their calamities (as we find, Ezek. xxv. 2, 6), but they did themselves use them barbarously; they ripped up the women with child of Gilead, a piece of cruelty the very mention of which strikes a horror upon one's mind; one would think it is not possible that any of the human race should be so inhuman. Hazael was guilty of it, 2 Kings viii. 12. It was done not only in a brutish rage, which falls without consideration upon all that comes before it, but with a devilish design to extirpate the race of Israel by killing not only all that were born, but all that were to be born, worse than Egyptian cruelty. It was that they might enlarge their border, that they might make the land of Gilead their own, and there might be none to lay claim to it or given them any disturbance in the possession of it. We find (Jer. xlix. 1) that the Ammonites inherited Gad (that is, Gilead) under pretence that Israel had no sons, no heirs. We know how heavy the doom of those was, and how heinous their crime, who said, This is the heir; come, let us kill him, and the inheritance shall be ours by occupancy. See what cruelty covetousness is the cause of, and what horrid practices those are often put upon that are greedy to enlarge their own border. (2.) See how violently the fire of God's anger burned against them; shall not God visit for these things done to any of mankind, especially when they are done to his own people? Shall not his soul be avenged on such a nation as this? No doubt, it shall. The fire shall be kindled with shouting in the day of battle, that is, war shall kindle the fire; it shall be a fire accompanied with the sword, or a roaring fire, which shall make a noise like that of soldiers ready to engage, and it shall be as a tempest in the day of the whirlwind, which comes swiftly, furiously, and bears down all before it. Or this tempest and whirlwind shall be as bellows to the fire, to make it burn the stronger, and spread the further. It is particularly threatened that their king and his princes shall go together into captivity, carried away by the king of Babylon, not long after Judah was. See what changes God's providence often makes with men, or rather their own sin; kings become captives, and princes prisoners. Milchom shall go into captivity; some understand it of the god of the Ammonites, whom they called Moloch—a king. He, and his princes, and his priests that attended him, shall to into captivity; their idol shall be so far from protecting them that it shall itself go into captivity with them. Note, Those who by violence and fraud seek to enlarge their own border will justly be expelled and excluded their own border; nor is it strange if those who make no conscience of invading the rights of others be able to make no resistance against those who invade theirs.

CHAP. I.

Verſe 1. THE words of Amos,] Not of that Amos who was father to Iſaiah, (as ſome Ancients, for want of Hebrew, miſtook it) but a man of meaner rank:2 Cor. 11.6. rude in ſpeech, but not in knowledge, tam ſenſuum nomine quam ſimplicitate verborum clarus, as Hierom ſaith of Didymus. The Jews firname him, [non-Latin text not transcribed], The Stammerer: as if he had been a man, not onely of a low, but of a letſome language; one that had an impediment in his ſpeech, [non-Latin text not transcribed], Ʋt Michael Balbus. as Mark 7.32. and this they gather from his name Amos, which ſignifieth a burthen, as if this herds-man had had bovem in lingua, a clog upon his tongue: and could not utter himſelf freely. But let this paſſe for a Jewiſh tradition. True it is, that Amos is by interpretation a burden: and no leſſe true, that the words of Amos are oneroſa prophetia, the burthen of the word of the Lord to Iſrael by Him, (See the Note on Mal. 1.1.) who is a vehement Prophet laden with reproofs and threatnings,Comminationibus ac reprehenſionibus. Onuſtus. (as Luther ſaith of him) ſuch as the land was not able to bear, ſaid that Malecontent Amaziah, who had ſel in aure, his gall in his ears, as they write of ſome creatures. But truth muſt be ſpoken, however it be taken: neither may Gods Miniſters meddle with toothleſſe truths onely, (as Balac bid,Am. 7.10. Neither curſe nor bleſſe at all) but bind heavy burdens, if need be, upon the ſhoulders of obſtinate ſinners, that may cripple their iron ſinewes, and make them buckle under the ſenſe of Gods unſupportable diſpleaſure.

who was among the herdmen of Tekoah,] He was no Prophet, neither was hee a Prophets ſonne; but an herdman and a gatherer of Sycomore fruit, chap. 7.14.1 Cor. 1.27. and extraordinarily called to this high office, by Him who chooſeth the foeliſh things of the world to confound the wiſe: and the weak things of the world, to confound the mighty, who enabled the dumb Aſſe to forbid his Maſters madneſſe, 2 Pet. 2.16. and ſent this down-right Net-herd to deal with a bruitiſh people, worſe then the Ox an Aſſe that have no underſtanding, Pſal. 32. Eſay 1.3. Job 10.4. and who had changed the glory of the uncorruptible God into a four-footed calf, and creeping things, Rom. 1.23. Tekoah is ſaid to be ſix miles from Bethlehem, twelve from Jeruſalem, Kimchi in loc. & in cap. 3.10. ſeituate in the tribe of Judah, 2 Chron. 11.6. Quinquius that learned Hebrew, therefore is utterly out, in ſaying that Tekoah was a great townin the tribe of Aſher.

which he ſaw concerning Iſrael,] He not onely heard theſe words, but ſaw them in a viſion: he had them by revelation from God. See the Note on, Hoſ. 1.1.

concerning Iſrael,] [non-Latin text not transcribed] Herodot. Or, againſt Iſrael, that is, the ten revolted tribes, who had many Prophets ſent them, to foretell their captivity. God loves to foreſignifie.

In the dayes of Ʋzziah, &c. At the ſame time with Hoſea, and Iſaiah, and Micah, when Procas Sylvius was king of the Latines, and Sardanapalus of the Aſſyrians, as Hierom ſaith.

and in the dayes of Ieroboam,] the ſecond; not that funeſtum Iudaeis caput, that Jeroboam the ſonne of Nebat, 2 Kin. 14.20, 25. & 2 Chro. 26.6, 7, 8, &c. who cauſed Iſrael to ſinne. Under the raign of theſe two kings Judah and Iſrael were in great proſperity: and, bewitcht therewith, applauded themſelves in their impiety, as Pſal. 73.5.6. This Prophet therefore is ſent to rouſe them and rub them up, to tell them their own, and what they ſhould truſt to.

Two years before the earthquake.] That notable earth-quake, famous and freſh in moſt mens memories. Whether it ſell out juſt then when Ʋzzia[illegible: 1 letter] attempted to offer incenſe, and was therefore ſmitten with leproſie, 2 King. 15.5. as ſome Ancients affirme: or whether at that inſtant, when Eſay in a viſion ſaw the Lord in his glory, and the poſts of the door mooved, Eſay 6.4. as ſome Rabbins tell us, I have not to ſay. It ſeems to be foretold, chap. 3.5. and ſo terrible it was, that people fled from it, Zach. 14.5. See the Note there. Joſephus maketh mention of it, in the ninth Book of his Antiquities, chap. 11. and telleth us, that half a great hill was removed by it out of its place, and carried four furlongs another way: ſo that the high-way was obſtructed, and the kings gardens utterly marred. God, by ſuch extraordinary works of his, ſh[illegible: 1 letter]weth his juſtice and diſpleaſure againſt ſinne, Pſal. 18.8. Eſay 13.23. as alſo his ſpecial mercy to his praying people, as at Antioch, in the yeer 529, and at Bern Anno 1584; near unto which city a certain hill, carried violently beyond and over other hills, is reported by Polanus (who lived in thoſe parts) to have covered a whole village that had 90 families in it; one half houſe onely excepted,Polan. ſyntag. 841. wherein the maſter of the family with his wife and children were earneſtly calling upon God. Oh the terrour of the Lord! and oh the power of prayer!

Verſe 2. And he ſaid, The Lord will roar,] This is ſpoken for the terrour of the wicked, as the like was Ioel 3.16. for the comfort of the godly. See the Note there. The word, as Moſes, ſaves the Iſraelite, ſlayes the Egyptian; and is, as the fragrancy of precious ointment: of which Oecumenius tells us,Columbam vegetat, ſcarabaeum necat. Oecum. that it refreſheth the Dove, but killeth the Beetle. See 2 Cor. 2.16. with the Note. The Prophet here tells Idolatrous Iſrael to their teeth, that God will no longer deal fairly with them as a ſhepherd, but fiercely as a lion: he will not onely roar upon them, but rent the caul of their hearts: as the lion, together with his roar, layes his pawes upon the prey. And that ye may know that theſe are not bug-bear termes, deviſed on purpoſe to affright ſilly people, and that I ſhoot not Fot-guns at you.

the habitations of the ſhepherds ſhall mourn, &c.] That is, all your bravery ſhall down: all your wealth and wordly greatneſſe ſhall wither: the top of your Carmel, the Zenith of your proſperity ſhall be blaſted, and the ſcene ſoon altered. All this the Prophet uſed to ſhepherdy,Navita de ventis, de tauris narrat orator. Bucholcer. expreſſeth accordingly, Artis ſuae uſus ſermonibus (as it is naturall for all Artiſts to do) but with a great deal of life and boldneſſe. Verbis vivis, animatis ſententiis, & ſpiritus fervore flagrantiſſimus, as One ſaith of Savanarolas Meditations upon Pſal. 51.

Verſe 3. For three tranſgreſſions of Damaſcus and for four,] For their ſeven, that is, ſeverall ſinnes, not a few: for their many and bony provocations, for their progreſſe in ſinne, without mean, or meaſure. The Jews here note, that for three faults God will pardon a man, but let him beware of the fourth: God will not alwayes ſerve man for a ſinning-ſtock, but break off his abuſed patience, and proceed to puniſhment. Lo all theſe things worketh God twice and thrice with man, Iob 33.29. but let him not thereupon grow over-bold: leſt he pay for his preſumption. Sin iterated is greatly aggravated; as cyphers added increaſe the ſumme: and though it may ſleep a long time, yet it is but as a ſleeping-debt not called for of many yeers, required at length: as Sauls ſinne in ſlaying the Gibeonites, was not puniſhed till fourty yeers after: as Ioabs killing of Abner, ſlept all Davids dayes, &c. Now, leſt Iſrael looking upon Syria yet flouriſhing, ſhould promiſe themſelves like impunity, they are here thus threatned.

I will not turn away the puniſhment thereof,] but pay them home for the new and the old; yea, for the old by occaſion of the new; for their obſtinate and incurable wickedneſſe, I will puniſh them ſeven times more, and ſeven times more, and ſeven to that, Lev. 26.24. &c. and ſo hang them up, as it were, in gibbers, for a warning to Iſrael, that they may waſh their feet in the blood of theſe Heathens, and redeem their own ſorrows.

becauſe they have threſhed Gileaed,] i. e. the Gileadites whom they had taken captive, and thus cruelly intreated. See 2 King. 13.7. and 10.32. where it appeareth, that all this was done, not without the Lord: which yet is no excuſe to Hazaels cruelty. That Conquerours were wont to uſe this kinde of torment and puniſhment, ſee 2 Sam. 12.31. But that David ſhould do ſo, is ſome wonder: hee was hardly recovered of his late foul fall: and thence haply, ſo much harſhneſſe. Certain it is, that the mercifull God abhorreth cruelty toward his creature; and ſeverely puniſheth it: ſuch as was this of Hazael toward Iſrael, foretold by Eliſha, 2 King. 8.12. and afterwards of Ptolomie Lathurus King of Egypt, who ſlew 30000. Jews at once: and forced the reſt to eat up their dead carcaſſes.Joſeph. So that barbarous Duke of Alva, roſted ſome of his priſoners to death, ſtarved others, and that even after quarter: ſaying, though he promiſed to give them their lives,Hiſt. of Netherl. Grimſt. he did not promiſe to finde them meat. Dio telleth us of the Jews that dwelt about Cyrene, in the dayes of Trajan; that they ſlaughtered a great ſort of Romans and Greeks after a miſerable manner; ſawing them down the middle from the crown of the head, tearing their fleſh with their teeth, ſmearing themſelves with their blood,Eio in vit[illegible: 1 letter] Trajan. and wearing their skins for coverings, &c. ſo that 200000 people periſhed there: and beſides in Egypt, and Cyprus, 240000, by the like abhorrid cruelty, and about the ſame time, by the ſame hands. Beware of men, Mat. 10.

Verſe 4. But I will ſend a fire into the houſe of Hazael,] Sin doth as naturally draw judgements, to it, as the load-ſtone doth iron, or turpentine fire: and hainous ſinnes, heavieſt judgements, devouring plagues: Such as are the fire of warre, Pſal. 78.63. peſtilence, Lev. 10.3. forreigne enemies, Num. 21.28. Jer. 48.45. homebred conſpiracies, Judg. 9.15, 20. beſides the fire of hell, whereof all miſeries here are but typical. Let men kiſſe the Son therefore, leſt Gods anger be kindled: and get the ſpirit of judgement, and of burning, that they may dwell with everlaſting burnings. For even our God is a conſuming fire, Heb. 12.29.

Verſe 5. I will break alſo the barre of Damaſcus,] i. e. their power and might, all ſtrength defenſive, or offenſive, and ſo make way for the enemie into the city, give him a fair entrance without reſiſtance. It is God that orders the battle, and renders mens attempts vain, or proſperous, Eſay 54. ult. Jer. 50.9. whenceſoever the ſword comes, it is bathed in heaven, Eſa. 34.5.

and cut off the inhabitant from the plain of Aven.] Campus idoli, the plain, or valley of idols (ſo Mercer rendreth it) that is, of Syria given to idolatry; or Damaſcus, a very Poneropolis, and therefore ripe for ruine.

and him that holdeth the ſcepter,] A plain periphraſis of a king, (called oft by Homer, [non-Latin text not transcribed], Scepter-bearer) or of him that was to ſucceed in the kingdom. The French call him Dolphin, the Spaniards, Jnfant, &c. Our Henry the ſecond,Daniel. crowned his eldeſt ſonne Henry, while he was yet alive, and put the Scepter into his hand: which made his ambition quite turn off his obedience.

from the houſe of Eden,] Or, of pleaſure, the kings palace, a very paradiſe. God denieth not great men their lawfull pleaſures, for refreſhment, amidſt their weighty buſineſſes, &c. but yet they muſt remember St. Iames his charge againſt the Grandees of his time, Ye have lived in pleaſure on the earth, Jam. 5.5. and been wanton: ye have nouriſhed your hearts. as in a day of ſlaughter, or of good cheer. And that of Abraham to Dives, Jam. 5.5. Son remember that thou in thy life time receivedſt thy good things &c. Luk. 16.25. which text Gregory the great could never read, but his heart aked with feare, [non-Latin text not transcribed]. leſt it ſhould be his own caſe. It is well obſerved, that Philedoni Lovers of pleaſures are ſet as laſt and worſt of thoſe wicked ones, 2 Tim. 3.4. Solomon is blamed for ſpending thirteen yeares in building his houſe, and planting thoſe paradiſes about it, Eccle. 2.5.

and the people of Syria ſhall go into captivity unto Kir] A place of Media, Strabo. l. 17. called by other Authors Cyrrha, or (as others think Cyrene in Egypt, or Afrrica. This was fulfilled 50. yeares after by Tiglath Pileſer.

ſaith the Lord] who ſpake the word and it was done Pſal. 33.9. and 148.5. And what wonder, when his Fiat onely made the world, and he can as eaſily unmake it, if he pleaſe.

Verſe 6. For three tranſgreſſions] See the Note on ver. 3.

of Gaza] One of the five chief cities or Satrapies of the Philiſtines; an ancient name,Lib. 1. de. ſitu erb. cap. 11. Gen. 10.19. Deut. 2.23. 1 Sam. 6.17. and not ſo firſt called by Cambyſes, making it his Magazine, when he marched againſt Egypt, as Mela would perſwade us.

I will not turn away] Or I will not convert them, as ſome render it (ſo verſe 2.9. &c.) i. e. non reducam ad miſericordiam ſuam, I will ſhew them no mercy: but they ſhall have an evill, an only evill Ezek. 7.5. without mixture of mercy. This is puniſhment enough.

becauſe they carried away captive the whole captivity] This cruely God ſingleth out (as before) as a ſingular ſin that ſhall be ſurely puniſhed. Now that is called a whole or perfect deportation, when none eſcapeth; but all of all ſorts, ſexes, and ſizes, are carried away, as by a ſweeping raine, or univerſall deluge. Jer 13.19 Judab ſhall be carried away captive all of it: it ſhall be wholy carried away captive. Whether this were Judah or Iſrael that was ſo inhumanely dealt with by the Philiſtines, we find not. Something like it we read 2 Chron. 21.16, 17. Ioel. 3.6. See the Note there.

to deliver them up to Edom] Or to ſhut them up in Edom, their moſt inveterate deadly enemy; to whom the Philiſtines delivered or ſold them on this condition or bargaine, that they ſhould hold them there in perpetuall and irrevocable ſlavery.

Verſe 7. But I will ſend a fire] i. e. an enemy, ſaith Druſius, which, as a fire, ſhall conſume all. This was fulfilled by Ʋzziah 2 Chron. 26.6. whence it was afterward called Gaza which is deſart, Act. 8.26.

which ſhall devour the palaces thereof] built likely in the blood of the poor afflicted, and having ſinne at the bottome, which blew up all at length, as the voyce from heaven ſaid to Phocas, Cedren: hiſt. pag. 543. who likewiſe laid his foundation in blood. See the Note on verſe 4.

Verſe 8. And I will cut off the inhabitant from Aſhed] Theſe other foure Satrapies of the Philiſtines (Gath is not mentioned, becauſe haply Time had now triumphed over it, ſo that it lived by fame only) were the worſe likely, and fared the worſe for Gaza's ill neighbourhood: like as Hamath did for Damaſcus Zech. 9.2.

and I will turn mine hand] Not in mercy as Zech. 13.7. but for further miſcief; I will have a double blow at Ekron, where Beelzebub the Grandiabolo is worſhipped, Iterabo plagam: and when I have done with the reſt, I will begin againe with Ekron; Acheronta movebo.

and the remnant of the Philiſtines] This is dreadfull, but due to them, and juſt upon them for their ſavage dealing with Iſrael verſe 6. This was fulfilled by Hezekiah conquering all that countrey 2 King. 18.8. See Ioſephus lib. 9. cap. 13.

Verſe 9. For three tranſgreſſions of Tyrus] That crown of the ſea Eſay. 23.8. mediâ inſuperabilis undâ, till Alexanders time, who joyned it to Continent, and afterwards ruined it. Charged it is here, as thoſe before, 1. with incurable obſtinacy. 2. with extreame cruelty.

becauſe they delivered up the whole captivity] which either themſelves had taken, or that had fled to them for refuge in ſome common calamity: but were betrayed by them into the hands of their bittereſt enemies. See verſe 6. and acknowledge the truth of that divine proverb. The tender mercies of the wicked are cruel: they help their clients no otherwiſe, then the wolfe in the fable helped the ſheep of his cough, by ſucking his blood.

and have not remembred the brotherly covenant] that paſſed of old betwixt David Solomon, and Hiram their king. Or rather, that between Jacob and Eſau and their reſpective poſterity, which the Tyrians ſhould have promoted by labouring a reconciliation betwixt theſe diſſenting brethren: but they contrariwiſe blew up the coales, and rather ſtirred up more ſtrife then ſtinted it. They called not to mind what unity and amity ought to be between people ſo neer allyed: and what good offices they ſhould therefore have done for them. Protinus indigni fraternum rumpere foedus.Horat. Thou ſhalt not abhorr an Edomite, for he is thy brother. This is Gods argument to Iſrael Deut. 23.8. Should not the Tyrians have ſaid the like to the Edomites, and ſo ſought to have pacified them, rather then gratified them in their hereditary hatred, and deadly feud &c. they put themſelves amongſt thoſe worſt of men, which, given over of God, though they know the law, how that they which commit ſuch things are worthy of death, yet not only do the ſame, but alſo take pleaſure in thoſe that do them Rom. 1. vlt.

Verſe 10. Therefore I will ſend a fire upon the walles of Tyrus] This was fulfilled ſhortly after in the warr that Salmanaſar waged againſt the Tyrians, whereof ſee Joſeph: lib. 9. chap. 14. Or in Nebuchadnezzars warr with them, whereof read Ezech. 29.18. Jer. 27.3. and 47.4. Joſeph: cont. Appion. lib. 2. Or Alexanders, Curt: lib. 4. Juſtin. lib. 11. It is good for men to tremble at Gods judgments whiles they hang in the threatenings, as Joſiah did: and not to tempt the Spirit of the Lord, as Ananias and Sapphira did Act. 5.9. by putting it to the proof, whether he will be dicti ſui Dominus as good as his word.

Verſe 11. For three tranſgreſſions of Edom &c.] i. e. of the Edomites, the Rabbines underſtand the Romiſts thoſe falſe-brethren the Popes blood-hounds. See the parallel made by D. Taylor in his ſermon called the Romiſh Edomite.

becauſe he did purſue his brother with the ſword] Firſt when he drove him from houſe and home for fear of his life, which he threatened to take from him Gen. 27. and afterwards came againſt him (returning home-wards) with foure hundred cutthroates at his heels Gen. 32.6, 8. to ſmite the mother with the children, ver. 11. Next in his poſterity, thoſe ſworn ſwordmen of the devill: that denied Gods Iſrael paſſage in the wilderneſſe, comming out againſt him with much people, and with a ſtrong hand Num. 20.20. to his great diſcouragement Num. 21.4. And ever after, bote him an aking tooth, and waited him a ſhrewd turn; joyning with the enemy, and taking all advantages of miſchief. See 2 Chron. 28.17. Pſal. 137.7. Obad. 10.11. Malice is commonly hereditary, and runs in the blood. And (as we uſe to ſay of Runnet) the older it is, the ſtronger.

and did caſt off all pitty] Heb. corrupted his compaſſions, forgot his brotherhood, baniſhed naturall affection out of his boſome, and put off all humanity. The Rabbines tell us, that out of the profaneneſſe of his Spirit Eſau put away his circumciſion, by drawing up againe the foreskin with a Chirurgeons inſtrument. Whether this were ſo or not, I have not to ſay: but that he corrupted his compaſſions (if any ever he had) violated the law of nature, and aboliſhed the bowels of a brother, the brotherly covenant, this text aſſureth us; even all the affections, duties, and reſpects of blood and nature by which he was bound. His grandfather Abraham could ſay to his nephew Lot, Let there be no difference between thee and me; for we are brethren, Gen. 13.8. This one conſideration was retentive enough, cooler ſufficient to his choler: it was even as the Angel that ſtayd his hand when the blow was comming, Gen. 22. It ſhould have been ſo with Edom: good blood would not have belyed it ſelf: But he had loſt his brotherly bowels, and even put off manhood: he had wiped out all ſtirrings of good nature, as a man wipeth a diſh, wiping it and turning it upſide down, as the ſcripture ſpeaketh in another caſe:2 King. 21.13. or as when a man emptieth wine out of a cup, the ſides are yet moiſt: but when it is rinſed and wiped, there remaines not the leaſt taſt or tincture.

and his anger did teare perpetually] i. e. He in his anger did teare, as a beaſt of prey,Pſal. 14. and rage without intermiſſion. The enemies of the Church do ſo ſtill: ſuch is their implacable hatred againſt God and his truth: they eat up Gods people as they eat bread, yea they tread down and teare in peeces, as if there were none to deliver. At the Town of Barre in France, when it was taken by the Papiſts, all kind of cruelty was uſed, ſaith Mr. Fox: children were cut up, and the guts of ſome of them and hearts pulled out, which in rage they tare and gnawed with their teeth. The Italians likewiſe which ſerved the king there did for hatred of religion break forth into ſuch fury,Act. and Mon. fol. 1951. that they did rip up a living child, and took his liver being as yet red hot,Eraſm. epiſt. lib. 16. ad obtrectator. and eat it as meat. Eraſmus tells of an Auguſtine friar, who openly in the pulpit at Antwerp wiſhed, that Luther were there, that he might bite out his throat with his teeh. And Friar Bruſierd in a conference with Bilney brake out into theſe angry words: But that I beleeve and know that God and all his ſaints will take revengement everlaſting on thee,Act. and Mon. 914. I would ſurely with theſe nailes of mine be thy death.Pſal. 74.19. Gen. 49.7. Pray therefore with David, Deliver not the ſoul of thy turtle dove to theſe deſtroyers &c. Curſed be their anger, for it is fierce: and their wrath for it is cruel.

and kept his wrath for ever] Though himſelf was mortal, yet his wrath, might ſeem to be immortal: as was Hanibals againſt the Romanes, and our Edward the firſt againſt the Scots: againſt whom being about to march, he adjured his ſon and Nobles,Dan. hiſt. fol. 201. that, that if he died in his journy into Scotland, they ſhould carry his corpes with them about Scotland, and not ſuffer it to be enterred, till they had abſolutely ſubdued the countrey. Anger may ruſh into a wiſe mans boſome, but ſhould not reſt there.Aug. ep. 87. Eccle. 7.9. for it corrupteth the heart, as vineger doth the veſſel wherein it long continueth; Of the Athenians it was ſaid, that their anger was [non-Latin text not transcribed] everlaſting; but that was but ſmall to their condemnation. Thou ſhalt neither revenge nor remember ill turns Lev. 19.18. where ſervare is put for ſervare iram to keep, Ar. Rhetor. l. 9. c. 1. for to keep ones anger: to ſhew that there is nothing that a man is more ready to keep; as beeing a vindictive creature; Areſtotle ſaith (but abſurdly) that it is more manly to be revenged, then to be reconciled: and this the world calleth manhood: but indeed it is doghood rather. The manlier any man is, the milder and more mercifull, as David 2 Sam. 1.12. And Julius Caeſar, when he had Pompey's head preſented to him, [non-Latin text not transcribed]. 1 Cor. 6.7. wept, and ſaid, Non mihi placet vindicta ſed victoria, I ſeek not revenge but victory. And the Apoſtle purpoſely diſgraceth revenge of injury by a word that ſignifieth diſgrace, loſſe of victory, or impotency of mind. Thunder, haile, tempeſt, neither trouble nor hurt celeſtiall bodies: no more doth anger, great minds. Edom was ſhort-ſpirited, ſoon kindled, and not eaſily appeaſed; his wrath kept no bounds, as the word here uſed importeth: his coales were coales of Juniper, fierce and long laſting: his fire not elementary, but culinary; nouriſhed by low and unworthy conſiderations: a fruit of the fleſh, and ſuch as excludes out of heaven Gal. 5.20, 21. It was not the paſſion, but the habit of hatred which St. James calleth the devill Jam. 4.7. and St. Paul counſelleth men not to give place to that devill: and for that end, not to let the Sun go down upon their wrath Ephe. 6.26. See Ezech: 35.5. where Edom is charged with a perpetuall hatre, and therefore threatened with blood, and deſolation, as here.

Verſe 12. But I will ſend a fire] A fierce enemy, ut ſupra. The inhabitants of Teman and Bozra, together with other the poſterity of Eſau, were famous for power and policy Obad. 8.9. Ier. 49.7. Eſa. 34.6. But there is no wiſdome, might nor counſell againſt the Lord Prov. 21.30, 31. He can make fooles and babies of the Churches enemies: he can fire out their malice &c.

Verſe 13. I will not turn away the puniſhment thereof] Or I will not turn and reduce him to my ſelf by repentance, that I may ſhew him mercy, as Lam. 5.22. Ier. 31.18. but harden his heart, and haſten his deſtruction.

becauſe they have ript up the women with child] Immane facinus, & vicinis indignum, ſaith Mercer, A cruel fact, and the worſe, becauſe done by ſo neere neighbours, and allyes; thus to kill two at one blow, and thoſe alſo innocent and impotent, and ſuch as they ought to have ſpared by the law of nature, and of nations: and all this, meerely out of covetouſneſſe and ambition.

That they might enlarge their border] but firſt root out the little ones, that elſe might hereafter claime and recover their fathers poſſeſſions. So at the Sicilian veſpers they ript up their own women that were with child by the French: that no French blood might remaine amongſt them. See the Note on Hoſ. 13.16. and learn to deteſt covetouſneſſe, that root of all evill, 1 Tim. 6.10. Better converſe with a Canibal, then with a truly covetous caytiffe: and more curteſie you may expect.

Verſe 14. But I will kindle a fire &c.] with mine own hands (not only ſend a fire, as before verſe. 10.12.) as Charles 5. Emperour of Germany, Parei medul. 1. hiſt. prof. pag. 907. (when it was told him how that Farneſius the Popes Generall had raviſhed certain Ladies) brake out into theſe hot words: If I had the villaine here, I would kill him with mine own hands: neither was he ever heard to ſpeak any thing with ſo great anger, in all his dayes.

with ſhooting in the day of battle] Cum clangore, velululatu with noiſe of trumpets and ſouldiers, ſo terrible, haply, as that in the bloody fight betwixt the great Turk Amurath 3. and Lazarus Deſpot of Servia: where the noiſe was ſo great,Turk: hiſt. 300. that the wild beaſts in the mountains ſtood aſtonied, and the birds fell to the earth amazed thereat.

with a tempeſt] i. e. with incredible ſwiftneſſe, and all on the ſudden: and ſo the more terrible, becauſe impetuous.

Verſe 15. And their king ſhall go into captivity] Where he may find as little favour as Zedekiab did with Nebuchadnezzar, Valerian with Sapores the Perſian, Baiazet with Tamerlan the Scythian: and not ſo much as Gilimer king of Vandals with Bellizarius, of whom he requeſted (and obtained) theſe three things, a loafe, a ſpunge, and an harp: a loafe to relieve him, a ſpunge to wipe his weeping eyes, and an harpe to cheer him up in his captivity.

He and his Princes together] Lords and loſels ſhall fare alike: the ſword ſpares neither: And in hell Potentes potenter torquebuntur Mighty men ſhall be mightily tormented.