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Amos Chapter
One
New King James Version (NKJV)
INTRODUCTION TO AMOS 1
This
chapter begins with the general title of the book, in which the author is
described by name, and by his condition of life, and by his country, and the
time of his prophecy fixed, Amos 1:1. He first
foretells a drought in the land of Israel, in the most fruitful places, which
would cause mourning among the shepherds, Amos 1:2; then the
captivity of the Syrians, whose metropolis was Damascus, Amos 1:3. Next the
destruction of the Philistines, whose principal cities were Gaza, Ashdod, Askelon,
and Ekron, Amos 1:6. After
that the ruin of Tyre, with the reason of it, Amos 1:9; then the
calamities that should come upon Edom, whose chief places were Teman and
Bozrah, Amos 1:11; and
lastly the desolations of the Ammonites, whose metropolis, Rabbah, should be
destroyed, and their king and princes go into captivity, Amos 1:13; and all
this for the sins of each of these nations.
Amos 1:1 The words of
Amos, who was among the sheepbreeders[a] 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.
YLT
1Words of Amos -- who hath
been among herdsmen of Tekoa -- that he hath seen concerning Israel, in the
days of Uzziah king of Judah, and in the days of Jeroboam son of Joash king of
Israel, two years before the shaking;
The words of Amos,.... Not which
he spoke of or for himself, but from the Lord; all the prophecies, visions, and
revelations made unto him, are intended:
who was among the herdsmen of Tekoa; which was not in the
tribe of Asher, as Kimchi; nor of Zebulun, as Pseudo-EpiphaniusF9De
Vita Prophet. c. 12. ; but in the tribe of Judah, 2 Chronicles 11:5.
It lay to the south, and was six miles from Bethlehem. Mr. MaundrellF11Journey
from Aleppo to Jerusalem, p. 88. says it is nine miles distant, to the south of
it; and, according to JeromF12Proem. in Amos & Comment. in Jer.
vi. 1. , it was twelve miles from Jerusalem; though he elsewhereF13De
locis Hebr. in voce Elthei, fol. 91. B. says, Thecua, or Tekoa, is a village at
this day, nine miles from Aelia or Jerusalem, of which place was Amos the
prophet, and where his sepulchre is seen: either there is a mistake of the
number, or of Aelia for Bethlehem; the former rather seems to be the case;
according to JosephusF14De Bello Jud. l. 4. c. 9. sect. 5. , it was
not far from the castle of Herodium. The Misnic doctorsF15Misn.
Menachot, c. 8. sect. 3. speak of it as famous for oil, where the best was to
be had; near to it was a wilderness, called the wilderness of Tekoa; and JeromF16Proem.
in Amos. says, that beyond it there was no village, nor so much as huts and
cottages, but a large wilderness, which reached to the Red sea, and to the
borders of the Persians, Ethiopians, and Indians, and was full of shepherds,
among whom Amos was; whether he was a master herdsman, or a servant of one, is
not said. The word is used of the king of Moab, who is said to be a "sheepmaster",
2 Kings 3:4; he
traded in cattle, and got riches thereby; and so the Targum here renders it,
"who
was lord or master of cattle;'
and
Kimchi interprets it, he was a great man among the herdsmen; and so it was a
piece of self-denial to leave his business, and go to prophesying; but rather
he was a servant, and kept cattle for others, which best agrees with Amos 7:14; and so
is expressive of the grace of God in calling so mean a person to such a high
office. The word used signifies to mark; and shepherds were so called from
marking their sheep to distinguish them, which seems to be the work of
servants; and, in the Arabic language, a kind of sheep deformed, and of short
feet, are so called:
which he saw concerning Israel; or, against IsraelF17על ישראל "contra
Israelem", so some in Drusius. , the ten tribes, to whom he was sent, and
against whom he prophesied chiefly; for he says very little of Judah. Words are
more properly said to be spoken or heard; but here they are said to be seen;
which shows that not bare words are meant, but things, which the prophet had
revealed to him in a visionary way, and he delivered; see Isaiah 2:1;
in the days of Uzziah king of Judah; who was also called
Azariah, 2 Kings 15:1;
and in the days of Jeroboam the son of Joash king of Israel; so he is
called to distinguish him from Jeroboam the son of Nebat; this king was the
grandson of Jehu; he was, as Jerom says, before Sardanapalus reigned over the
Assyrians, and Procas Sylvius over the Latines:
two years before the earthquake; which was well known in
those times, and fresh in memory. Zechariah speaks of it many years after, from
whom we learn it was in the days of Uzziah, Zechariah 14:5. The
Jewish writers generally say that it was when Uzziah was smote with leprosy for
invading the priest's office; and was in the year in which he died, when Isaiah
had a vision of the glory of the Lord, and the posts of the house moved, Isaiah 6:1; and
with whom JosephusF18Antiqu. l. 9. c. 10. sect. 4. agrees; who also
relates, that the temple being rent by the earthquake, the bright light of the
sun shone upon the king's face, and the leprosy immediately seized him; and, at
a place before the city called Eroge, half part of a mountain towards the west
was broken and rolled half a mile towards the eastern part, and there stood,
and stopped up the ways, and the king's gardens; but this cannot be true, as
Theodoret observes; since, according to this account, Amos must begin to
prophesy in the fiftieth year of Uzziah; for he reigned fifty two years, and he
began his reign in the twenty seventh year of Jeroboam, 2 Kings 15:1; who
reigned forty one years, 2 Kings 14:23; so
that Uzziah and he were contemporary fourteen years only, and Jeroboam must
have been dead thirty six years when it was the fiftieth of Uzziah; whereas
they are here represented as contemporary when Amos began to prophesy, which
was but two years before the earthquake; so that this earthquake must be in the
former and not the latter part of Uzziah's reign, and consequently not when he
was stricken with the leprosy.
Amos 1:2 2 And
he said: “The Lord
roars from Zion, And utters His voice from Jerusalem; The pastures of the
shepherds mourn, And the top of Carmel withers.”
YLT
2and he saith: Jehovah from
Zion doth roar, And from Jerusalem giveth forth His voice, And mourned have
pastures of the shepherds, And withered hath the top of Carmel!
And he said,.... That is,
the Prophet Amos, before described; he, being under divine inspiration, said as
follows:
the Lord will roar from Zion, and utter his voice from Jerusalem; not from
Samaria, nor from Dan and Bethel, but from Zion and Jerusalem, where the temple
of the Lord stood; and out of the holy of holies in it, where was the seat of
the divine Majesty; and his voice being compared to the roaring of a lion,
denotes his wrath and vengeance; and is expressive of some terrible threatening
prophecy he would send from hence, by one or other of his prophets; perhaps Amos
may mean himself; and who, having been a shepherd or herdsman in the
wilderness, had often heard the terrible roaring of the lion, to which he
compares his prophecy concerning the judgments of God on nations. Some think
reference is had to the earthquake, as Aben Ezra; and which might be attended
with thunder and lightning, the voice of God:
and the habitations of the shepherds shall mourn; that is, the
huts or cottages they dwell in, erected for the more convenient care of their
flocks; these, by a figure, are said to mourn, because exposed to the violent
heat of the sun in this time of drought; or because forsaken by the shepherds;
or it may design the shepherds themselves that dwelled in them, that should
mourn because there was no pasture for their flocks, the grass being dried up,
and withered away: and indeed it may be rendered, "the pastures of the
shepherds shall mourn"F19נאות הרעים "pascua pastorum", Vatablus, Piscator,
Grotius, Burkius. ; being destroyed by the drought, as the cattle upon them are
said to mourn and groan, Joel 1:18;
and the top of Carmel shall wither; a fruitful mountain in
the land of Israel; there were two of this name, one in the tribe of Judah,
near which Nabal dwelt, 1 Samuel 25:2;
another in the tribe of Asher, near to Ptolemais or Aco; some think the former
is meant, as being nearer Tekoa, and more known to Amos; others the latter,
because Israel or the ten tribes are prophesied against; though Carmel may be
taken for any and all fruitful places in the land; and the top or chief of it
withering may signify the destruction of everything pleasant and useful. Some
think Amos speaks figuratively in the language of a herdsman or shepherd, as
artificers and mechanics do in their own wayF20"Navita de
ventis, de tauris narrat arator, Enumerat miles vulnera, pastor oves".
Propert. I. 2. Eleg. 1. ; and so by "shepherds" he means kings and
princes; and, by their "habitations", their kingdoms, cities, towns,
and palaces; and, by "Carmel", their wealth, riches, and precious
things, which should all be destroyed; and to this agrees the Targum,
"the
habitations of kings shall become desolate, and the strength of their
fortresses shall be made a desert.'
Amos 1:3 3 Thus
says the Lord:
“For three transgressions of Damascus, and for four, I will not turn away its punishment,
Because they have threshed Gilead with implements of iron.
YLT
3And thus said Jehovah: For
three transgressions of Damascus, And for four, I do not reverse it, Because of
their threshing Gilead with sharp-pointed irons,
Thus saith the Lord,.... Lest it
should be thought that the words that Amos spoke were his own, and he spake
them of himself, this and the following prophecies are prefaced in this manner;
and he begins with the nations near to the people of Israel and Judah, who had
greatly afflicted them, and for that reason would be punished; which is
foretold, to let Israel see that those judgments on them did not come by
chance; and lest they should promise themselves impunity from the prosperity of
these sinful nations; and to awaken them to a sense of their sin and danger,
who might expect the visitation of God for their transgressions; as also to
take off all offence at the prophet, who began not with them, but with their
enemies:
for three transgressions of Damascus, and for four, I will not
turn away the punishment thereof; Damascus was an ancient
city; it was in the times of Abraham, Genesis 15:2. It
was the "metropolis" of Syria, Isaiah 7:8; and so
Pliny calls it, "Damascus of Syria"F21Nat. Hist. l. 36. c.
8. . Of the situation of this place, and the delightfulness of it; see Gill on Jeremiah 49:25; and
of its founder, and the signification of its name; see Gill on Acts 9:2; to which
may be added, that though JustinF23E Trogo, l. 36. c. 2. says it had
its name from Damascus, a king of it before Abraham and Israel, whom he also
makes kings of it; and JosephusF24Antiqu. l. 1. c. 6. sect. 4. would
have Uz the son of Aram the founder of it, to which BochartF25Phaleg.
l. 2. c. 8. agrees; yet the Arabic writers ascribe the building of it to
others; for the Arabs have a tradition, as SchultensF26Apud
Universal History, vol. 2. p. 280. says, that there were Canaanites anciently
in Syria; for they talk of Dimashc the son of Canaan, who built the famous city
of Damascus, and so it should seem to be called after his name; and
AbulpharagiusF1Hist. Dynast. p. 13. says, that Murkus or Murphus, as
others call him, king of Palestine, built the city of Damascus twenty years
before the birth of Abraham: from this place many things have their names,
which continue with us to this day, as the "damask" rose, and the
"damascene" plum, transplanted from the gardens that were about it,
for which it was famous; and very probably the invention of the silk and linen
called "damasks" owes its rise from hence. It is here put for the
whole country of Syria, and the inhabitants of it, for whose numerous
transgressions, signified by "three" and "four", the Lord
would not turn away his fury from them, justly raised by their sins; or the
decree which he had passed in his own mind, and now made a declaration of, he
would not revoke; or not inflict the punishment they had deserved, and he had
threatened. The sense is, that he would not spare them, or have mercy on them,
or defer the execution of punishment any longer; he would not forgive their
transgressions. So the Targum,
"I
will not pardon them.'
De
Dieu refers it to the earthquake before mentioned, that God would not turn away
that, but cause it to come, as he had foretold, for the transgressions of
these, and other nations after spoken of; but rather it refers to Damascus; and
so some render it, "I will not turn", or "convert it"F2לא אשיבנו "non convertam
eam", Montanus, Vatablus, Drusius. ; to repentance, and so to my mercy;
but leave it in its sins, and to my just judgments. Kimchi thinks that this
respects four particular seasons, in which Damascus, or the Syrians, evilly
treated and distressed the people of Israel; first in the times of Baasha; then
in the times of Ahab; a third time in the days of Jehoahaz the son of Jehu; and
the fourth in the times of Ahaz; and then they were punished for them all:
because they have threshed Gilead with threshing instruments of
iron; that is,
"the
inhabitants of the land of Gilead,'
as
the Targum; this country lay beyond Jordan, and was inhabited by the Reubenites
and Gadites and the half tribe of Manasseh; who were used in a very cruel
manner, by Hazael king of Syria, as was foretold by Elisha, 2 Kings 7:12; not
literally, as in 2 Samuel 12:31; but
by him they were beat, oppressed, and crushed, as the grain of the
threshingfloor; which used to be threshed out by means of a wooden instrument
stuck with iron teeth, the top of which was filled with stones to press it
down, and so drawn to and fro over the sheaves of corn, by which means it was
beaten out, to which the allusion is here; See Gill on 1 Corinthians 9:9.
This was done by Hazael king of Syria, who is said to destroy the people, and
make them "like the dust by threshing", 2 Kings 10:32.
Amos 1:4 4 But
I will send a fire into the house of Hazael, Which shall devour the palaces of
Ben-Hadad.
YLT
4And I have sent a fire
against the house of Hazael, And it hath consumed the palaces of Ben-Hadad.
But I will send a fire
into the house of Hazael,.... For so doing; into his family, his sons' sons, one of whom
perhaps was Rezin, that Tiglathpileser king of Assyria slew, as Aben Ezra
observes. This denotes the judgments of God upon his posterity for his cruel
usage of the Israelites; and designs an enemy that should come into his
country, and war made in the midst of it, by which it should be depopulated;
and this being by the permission and providence of God, and according to his
will, is said to be sent by him:
which shall devour the palaces of Benhadad; a name
frequently given to the kings of Syria; there was one of this name the
immediate predecessor of Hazael, whose servant he was; and he left a son of the
same name that succeeded him, 2 Kings 7:7; these
may denote the royal palaces of the kings of Syria, which should not be spared
in this time of desolation; though rather by them may be intended the temples,
which he and Hazael are said by JosephusF3Antiqu. l. 9. c. 4. sect.
6. to build in the city of Damascus, whereby they greatly adorned it; and for
these and other acts of beneficence they were deified by the Syrians, and
worshipped as gods; and even to the times of Josephus, he says, their statues
were carried in pomp every day in honour of them; and so, the house of Hazael,
in the preceding clause, may signify a temple that was either built by him, or
for the worship of him, since he was deified as well as Benhadad; and it may be
observed, that as Adad was a common name of the kings of Syria; for, according
to Nicholas of DamascusF4Apud Joseph. Antiqu. l. 7. c. 5. sect. 8. ,
ten kings that reigned in Damascus were all called Adad; so this is a name of
the god they worshipped. Pliny speaks of a god worshipped by the Syrians, whose
name must be Adad; since, according to him; the gem "adadunephros"
had its name from himF5Nat. Hist. l. 27. c. 11. ; and MacrobiusF6Saturnal.
l. 1. c. 23. is express for it, that the chief god of the Assyrians was called
Adad, which signifies one; See Gill on Isaiah 66:17.
Amos 1:5 5 I
will also break the gate bar of Damascus, And cut off the inhabitant
from the Valley of Aven, And the one who holds the scepter from Beth Eden. The
people of Syria shall go captive to Kir,” Says the Lord.
YLT
5And I have broken the bar
of Damascus, And cut off the inhabitant from Bikat-Aven, And a holder of a
sceptre from Beth-Eden, And removed have been the people of Aram to Kir, said
Jehovah.
I will break also the bar
of Damascus,.... Or bars, the singular for the plural, by which the gates of
the city were barred; and, being broken, the gates would be easily opened, and
way made for the enemy to pass into the city and spoil it; or it may signify
the whole strength and all the fortifications of it. So the Targum,
"I
will break the strength of Damascus:'
and cut off the inhabitant from the plain of Aven; or, "of
an idol", as the Vulgate Latin version. It is thought to be some place
where idols were worshipped by the Syrians; their gods were the gods of the
valleys, which they denied the God of Israel to be, 1 Kings 20:23. Mr.
MaundrellF7Journey from Aleppo to Jerusalem, p. 119, 120. Ed. 7.
says, that near Damascus there is a plain still called the valley of Bocat, and
which he thinks is the same with this Bicataven, as it is in the Hebrew text;
and which lies between Libanus and Antilibanus, near to the city, of Heliopolis
and the Septuagint and Arabic versions here call this valley the plain of On,
which Theodoret interprets of an idol called On. Father CalmetF8Dictionary,
in the word "Heliopolis". takes it to be the same with Heliopolis,
now called Balbec, or Baalbeck, the valley of Baal; where was a famous temple
dedicated to the sun, the magnificent remains whereof are still at this day
visible. Balbec is mentioned by the Arabians as the wonder of Syria; and one of
their lexicographers says it is three days' journey from Damascus, where are
wonderful foundations, and magnificent vestiges of antiquity, and palaces with
marble columns, such as in the whole world are nowhere else to be seen; and
such of our European travellers as have visited it are so charmed with what
they beheld there, that they are at a loss how to express their admiration. On
the southwest of the town, which stands in a "delightful plain" on
the west foot of Antilibanus, is a Heathen temple, with the remains of some
other edifices, and, among the rest, of a magnificent palaceF9Universal
History, vol. 2. p. 266. : Some late travellersF11Authors of
"The Ruins of Balbec". into these parts tell us, that
"upon
a rising ground near the northeast extremity of this "plain", and
immediately under Antilibanus, is pleasantly situated the city of Balbec,
between Tripoli of Syria, and Damascus, and about sixteen hours distant from
each.----This plain of Bocat (they say) might by a little care be made one of
the richest and most fertile spots in Syria; for it is more fertile than the
celebrated vale of Damascus, and better watered than the rich plains of
Esdraelon and Rama. In its present neglected state it produces grain, some good
grapes, but very little wood.--It extends in length from Balbec almost to the
sea; its direction is from northeast by north, to southwest by south; and its
breadth from Libanus to Antilibanus is guessed to be in few places more than
twelve miles, or less than six.'
It
seems to be the same with Bicatlebanon, or the valley of Lebanon, Joshua 11:17; and
with that which StraboF12Geograph. l. 16. p. 519. calls the hollow
plain; the breadth of which to the sea (he says) is twenty five miles, and the
length from the sea to the midland is double that:
and him that holdeth the sceptre from the house of Eden; that is, the
king from his pleasure house; or it may be understood of the name of some place
in Syria, where the kings of it used sometimes to be, and had their palace
there, called Betheden; and it seems there is still a place near Damascus, on
Mount Libanus, called Eden, as the above traveller says; and CalmetF13Dictionary,
in the word "Eden". takes it to be the same that is here spoken of:
and the people of Syria shall go into captivity unto Kir, saith
the Lord; which last clause is added for the certainty of it, and
accordingly it was punctually fulfilled; for in the times of Rezin, which was
about fifty years after this prophecy of Amos, though Kimchi says but twenty
five, Tiglathpileser king of Assyria came up against Damascus, took it, and
carried the people captive to Kir, 2 Kings 16:9. The
Targum and Vulgate Latin version call it Cyrene, which some understand of
Cyrene in Egypt; see Acts 2:10; but this
cannot be, since it was in the hands of the king of Assyria; but rather Kir in
Media is meant; see Isaiah 22:6; which
was under his dominion; and so Josephus saysF14Antiqu. l. 9. c. 12.
sect. 3. , that he carried captive the inhabitants of Damascus into Upper
Media.
Amos 1:6 6 Thus
says the Lord:
“For three transgressions of Gaza, and for four, I will not turn away its punishment,
Because they took captive the whole captivity To deliver them up to
Edom.
YLT
6Thus said Jehovah: For
three transgressions of Gaza, And for four, I do not reverse it, Because of
their removing a complete captivity, To deliver up to Edom,
Thus saith the Lord, for
three transgressions of Gaza,.... The chief city of the Philistines, and
put for the whole country, and designs the inhabitants of it:
and for four, I will not turn away the punishment thereof; See Gill on Amos 1:3;
because they carried away captive the whole captivity; which cannot
be understood of the captivity of the whole nation, either of Israel or Judah,
who were never carried captive by the Philistines; but of their carrying away
all the substance of the house of Jehoram king of Judah, and of all his sons
and his wives, and left him not one son but the youngest, 2 Chronicles 21:17;
to deliver them up to Edom: or, "to shut them
up in Edom"F15להסגיר לאדום του
συγκλεισαι εις την ιδουμαιαν, Sept. "ut concluderent eam in
Idumea", V. L. "ad concludeadum in Edom", Montanus. ; which
country also revolted from Jehoram, when he and the captains of his chariots
going out against them, were corn passed in by them, Amos 1:8. Some
think this refers to the time when Sennacherib invaded Judea, and many of the
Jews fled to Palestine for help, but instead of being sheltered were delivered
up to the Edomites; but this was in the times of Hezekiah, after Amos had
prophesied, and therefore cannot be referred to; and for the same reason this
cannot be applied to the Edomites and Philistines invading and smiting Judah,
and carrying them captive, 2 Chronicles 28:17.
Amos 1:7 7 But
I will send a fire upon the wall of Gaza, Which shall devour its palaces.
YLT
7And I have sent a fire
against the wall of Gaza, And it hath consumed her palaces;
But I will send a fire on
the wall of Gaza,.... An enemy that shall pull down and destroy the walls of it:
this was fulfilled in the times of Uzziah, under whom Amos prophesied; and very
likely in a very short time after this prophecy, who went out and warred
against the Philistines, and broke down the wall of Gaza, 2 Chronicles 26:6;
or else in the times of Hezekiah, who smote the Philistines unto Gaza, and the
borders thereof, 2 Kings 18:8; or
however in the times of Nebuchadnezzar, according to the prophecy of Jeremiah, Jeremiah 25:20; as
also in the times of Alexander the great, who, after he had taken Tyre,
besieged Gaza, and after two months' siege took it, as Diodorus Siculus relatesF16Bibliothec.
tom. 2. l. 17. p. 526. ; the wall being undermined and thrown down, he entered
in at the ruins of it, as CurtiusF17Hist. l. 4. c. 5, 6. says; in
the times of the Maccabees the suburbs of it were burnt by Jonathan, and the
place taken:
"61
From whence he went to Gaza, but they of Gaza shut him out; wherefore he laid
siege unto it, and burned the suburbs thereof with fire, and spoiled them. 62
Afterward, when they of Gaza made supplication unto Jonathan, he made peace
with them, and took the sons of their chief men for hostages, and sent them to
Jerusalem, and passed through the country unto Damascus.' (1 Maccabees 11)
which shall devour the palaces thereof; the palaces
of the governor, and of other great men in it; (the governor of it, when
Alexander took it, was Batis;) and the stately towers of it, of which there
were many. This city was about fifteen miles south of Askelon, and about four
or five north of the river Bezor, and at a small distance from the
Mediterranean. It was situated on an eminence, surrounded with the most
beautiful and fertile valleys, watered by the above mentioned river, and a
number of other springs; and at a further distance encompassed on the inland
side with hills, all planted with variety of fine fruit trees. The city itself
was strong, both by its situation, and by the stout "walls" and
stately "bowers" that surrounded it, and built after the Philistine
mannerF18Universal History, vol. 2. p. 490. Arrian also saysF19De
Expeditione Alex. l. 2. p. 150. , it was a great city built on high ground, and
encompassed with a strong wall, and was distant from the sea at least two and a
half miles; See Gill on Acts 8:26.
Amos 1:8 8 I
will cut off the inhabitant from Ashdod, And the one who holds the scepter from
Ashkelon; I will turn My hand against Ekron, And the remnant of the Philistines
shall perish,” Says the Lord God.
YLT
8And I have cut off the
inhabitant from Ashdod, And a holder of a sceptre from Ashkelon, And have
turned back My hand against Ekron, And perished have the remnant of the
Philistines, Said the Lord Jehovah.
I will cut off the
inhabitants from Ashdod,.... The same with Azotus, Acts 8:40; another
principal city of the Philistines: this perhaps was fulfilled when Tartan was
sent against it by Sargon king of Assyria, and took it, Isaiah 20:1; or
however in the times of the Maccabees, when Jonathan took it, and burnt it, and
the cities round about it; and took their spoils, and burnt the temple of Dagon,
and those that fled to it; and what with those that were burnt, and those that
fell by the sword, there perished about eight thousand,
"84
But Jonathan set fire on Azotus, and the cities round about it, and took their
spoils; and the temple of Dagon, with them that were fled into it, he burned
with fire. 85 Thus there were burned and slain with the sword well nigh eight
thousand men.' (1 Maccabees 10)
this
was so strong a place, that, according to HerodotusF20Euterpe, sive
l. 2. c. 157. , it held out a siege of twenty nine years, under Psammitichus
king of Egypt. It was, according to Diodorus SiculusF21Bibliothec.
l. 19. p. 723. , thirty four miles, from Gaza before mentioned; and it was
about eight or nine from Ashkelon, and fourteen or fifteen from Ekron after
mentioned:
and him that holdeth the sceptre from Ashkelon; another of
the five lordships of the Philistines, whose king or governor should be cut
off, with the inhabitants of it; this was done by Nebuchadnezzar, Jeremiah 47:5. This
place was about fifteen miles from Gaza, Mr. SandysF23Travels, p.
151. says ten, but it was eight or nine miles from Ashdod; and, as JosephusF24De
Bello Jud. l. 3. c. 2. sect. 1. says, was sixty five miles from Jerusalem. It
was the birth place of Herod the great, who from thence is called an
Ashkelonite; but the king or governor of it was cut off before his time. It was
governed by kings formerly. JustinF25E Trogo, l. 19. c. 3. makes
mention of a king of Ashkelon; according to the Samaritan interpreter, Genesis 20:1; it is
the same with Gerar, which had a king in the times of Abraham; hence a sceptre
is here ascribed to it:
and I will turn mine hand against Ekron: to destroy
that; another of the chief cities of the Philistines. It was about ten miles
from Gath; four of the five lordships are here mentioned, but not Gath, which was
the fifth; see 1 Samuel 6:17;
because, as Kimchi says, it was in the hands of Judah. All these places were
inhabited by Heathens, and guilty of gross idolatry, which must be one of the
transgressions for which they were punished. Gaza was a place much given to
idolatry, as it was even in later times; when other neighbouring cities
embraced the Christian religion, the inhabitants of it were violent persecutors;
hence that saying of Gregory NazianzenF26Orat. 3. adv. Julian. p.
87. ,
"who
knows not the madness of the inhabitants of Gaza?'
here
stood the temple of the god MarnasF1Hieronymul in lsa. xvii. fol.
39. K. , which with the Syrians signified the lord of men: at Ashdod or Azotus
stood the temple of Dagon, where he was worshipped, 1 Samuel 5:2;
"But
Jonathan set fire on Azotus, and the cities round about it, and took their
spoils; and the temple of Dagon, with them that were fled into it, he burned
with fire.' (1 Maccabees 10:84)
Near
Ashkelon, as Diodorus SiculusF2Bibliothec. l. 2. p. 92. relates, was
a large and deep lake, full of fishes; and by it was a temple of a famous
goddess, called by the Syrians Derceto, who had a woman's face, but the rest of
her body in the form of a fish; being, as the fable goes, changed into one upon
her casting herself into the above lake on a certain occasion; hence the
Syrians abstained from fishes, and worshipped them as gods. HerodotusF3Clio,
sive l. 1. c. 105. calls this city a city of Syria, and speaks of a temple
dedicated to Urania Venus; and in the TalmudF4T. Bab. Avoda Zara,
fol. 11. 2. mention is made of the temple of Zeripha, or of a molten image at
Ashkelon; and, besides idolatry, this place seems to have been famous for
witchcraft; for it is saidF5T. Hieros. Sanhedrin, fol. 23. 3. that
Simeon ben Shetach hung on one day at Ashkelon fourscore women for being
witches; and, at Ekron, Baalzebub or the god of the fly was worshipped:
and the remnant of the Philistines shall perish, saith the Lord
God; all the other towns and cities belonging to them, besides those
mentioned; which very likely had its accomplishment in the times of the
Maccabees, when they fell into the hands of the Jews.
Amos 1:9 9 Thus
says the Lord:
“For three transgressions of Tyre, and for four, I will not turn away its punishment,
Because they delivered up the whole captivity to Edom, And did not remember
the covenant of brotherhood.
YLT
9Thus said Jehovah: For
three transgressions of Tyre, And for four, I do not reverse it, Because of
their delivering up a complete captivity to Edom, And they remembered not the
brotherly covenant,
Thus saith the Lord, for
three transgressions of Tyrus,.... Or Tyre, a very ancient city in
Palestine; of which See Gill on Isaiah 23:1;
and for four, I will not turn away the punishment thereof; See Gill on Amos 1:3;
because they delivered up the whole captivity to Edom: such of the
Israelites that fell into their hands, or fled to them for shelter, they
delivered up to the Edomites, their implacable adversaries, or sold them to
them, as they did to the Grecians, Joel 3:6;
and remembered not the brotherly covenant; either the
covenant and agreement that should be among brethren, as the Jews and Edomites
were which the Tyrians should have remembered, and persuaded them to live
peaceably; and not have delivered the one into the hands of the other, to be
used in a cruel manner as slaves: or else the covenant made between Hiram king
of Tyre, and David king of Israel, and which was renewed between Hiram and
Solomon, on account of which they called each other brethren, 2 Samuel 5:11. The
Phoenicians, of whom, the Tyrians were the principal, are noted for being faithless
and treacherousF6Alex. ab Alex. Genial Dier. l. 5. c. 10. .
"Punica fides"F7Vid. Reinesiura de Ling. Punic. c. 2.
sect. 12. was the same as "French faith" now; the perfidy of Hannibal
is well knownF8Vid. Valer. Maxim. l. 9. c. 6. . CiceroF9Contra
Rullum, Orat. 16. says the Carthaginians, which were a colony of the Tyrians,
were a deceitful and lying people; and VirgilF11Aeneid. l. 1. calls
the Tyrians themselves "Tyrios bilingues", "double tongued
Tyrians", which, Servius interprets deceitful, as referring more to the
mind than to the tongue; and observes from Livy the perfidy of the Phoenicians
in general, that they have nothing true nor sacred among them; no fear of God,
no regard to an oath, nor any religion; and which are the three or four transgressions
for which they are said here they should be punished; for, besides their ill
usage of the Jews, their idolatry no doubt came into the account: the god that
was worshipped at Tyre was Hercules, by whom was meant the sun, as MacrobiusF12Saturnal.
l. 1. c. 20. observes; and as there were several Heathen gods of this name, he
whom the Tyrians worshipped is the fourth of the name with CiceroF13De
Naturn Deorum, l. 3. ; the same is the Melicarthus of SanchoniathoF14Apud
Euseb. Praepar. Evangel. l. 2. p. 38. , which signifies the king of the city,
by which BochartF15Canaan, l. 2. col. 709. thinks Tyre is intended.
To be a priest of Hercules was the second honour to that of king, as JustinF16E
Trogo, l. 18. c. 4. observes; and so careful were the Tyrians of this deity,
that they used to chain him, that he might not depart from them; see Jeremiah 10:4; and
a most magnificent temple they had in honour of him, and which, they pretended,
was exceeding ancient, as old as the city itself, the antiquity of which they
speak extravagantly of HerodotusF17Euterp, sive l. 2. c. 44. says he
saw this temple, and which was greatly ornamented, and particularly had two
pillars, one of gold, and another of emerald; and inquiring of the priests,
they told; him it was built when their city was, ten thousand three hundred
years before that time; but according to their own historiansF18Meander
& Dius apud Joseph. Antiqu. l. 8. c. 5. sect. 3. , Hiram, who lived in the
days of Solomon, built the temple of Hercules, as well as that of Astarte; for
though she is called the goddess of the Sidonians, she was also worshipped by
the Tyrians; as he also ornamented the temple of Jupiter Olympius, and annexed
it to the city, which deity also it seems had worship paid it in this place.
Amos 1:10 10 But
I will send a fire upon the wall of Tyre, Which shall devour its palaces.”
YLT
10And I have sent a fire
against the wall of Tyre, And it hath consumed her palaces.
But I will send a fire on
the wall of Tyrus,.... An enemy to destroy the walls of it: this was done either by
Shalmaneser king of the Assyrians, in the times of Eulaeus king of the Tyrians,
of whose expedition against it JosephusF19Antiqu. l. 9. c. 14. sect.
2. makes mention: or by Nebuchadnezzar, who took it after thirteen years' siege
of it, in the time of IthobalusF20Hist. Phoenic. apud Joseph. contr.
Apion. l. 1. c. 21. : or by Alexander, by whom it was taken, as CurtiusF21Hist.
l. 4. c. 4. relates, after it had been besieged seven months:
which shall devour the palaces thereof; of the
governor, the great men and merchants in it. Alexander ordered all to be slain
but those that fled to the temples, and fire to be put to the houses; which
made it a most desolate place, as the above historian has recorded.
Amos 1:11 11 Thus
says the Lord:
“For three transgressions of Edom, and for four, I will not turn away its punishment,
Because he pursued his brother with the sword, And cast off all pity; His
anger tore perpetually, And he kept his wrath forever.
YLT
11Thus said Jehovah: For
three transgressions of Edom, And for four, I do not reverse it, Because of his
pursuing with a sword his brother, And he hath destroyed his mercies, And tear
perpetually doth his anger, And his wrath -- he hath kept it for ever,
Thus saith the Lord for
three transgressions of Edom,.... Or the Edomites, the posterity of Esau,
whose name was Edom, so called from the red pottage he sold his birthright for
to his brother Jacob:
and for four, I will not turn away the punishment thereof; See Gill on Amos 1:3. Among
these three or four transgressions, not only what follows is included, but
their idolatry; for that the Edomites had their idols is certain, though what
they were cannot be said; see 2 Chronicles 25:14;
because he did pursue his brother with the sword: not Esau his
brother Jacob; for though he purposed in his heart to slay him, which obliged
him to flee; and frightened him, upon his return, by meeting him with four
hundred men; yet he never pursued him with the sword; but his posterity, the
Edomites, not only would not suffer the Israelites their brethren to pass by
their borders, but came out against them with a large army, Numbers 20:18; and
in the times of Ahaz they came against Judah with the sword, and smote them,
and carried away captives, 2 Chronicles 28:17;
and were at the taking and destruction of Jerusalem, and assisted and
encouraged in it, Psalm 137:7; though
to these latter instances the prophet could have no respect, because they were
after his time:
and did cast off all pity; bowels of compassion,
natural affection, such as ought to be between brethren, even all humanity: or
"corrupted", or "destroyed all pity"F23שחת רחמיו "corrupert
misericordias suas", Pagninus, Montanus, Mercerus; "corrumpens
miserationes suas", Junius & Tremellius; "corrupit",
Piscator, Cocceius. ; showed none, but extinguished all sparks of it, as their
behaviour to the Israelites showed, when upon their borders in the wilderness:
and his anger did tear perpetually; it was deeply rooted in
them; it began in their first father Esau, on account of the blessing and
birthright Jacob got from him; and it descended from father to son in all
generations, and was vented in a most cruel manner, like the ravening of a
lion, or any other beast of prey:
and kept his wrath for ever; reserved it in their
breasts till they had an opportunity of showing it, as Esau their father
proposed to do, Genesis 27:41.
Amos 1:12 12 But
I will send a fire upon Teman, Which shall devour the palaces of Bozrah.”
YLT
12And I have sent a fire
against Teman, And it hath consumed palaces of Bozrah.
But I will send a fire
upon Teman,.... A principal city of Edom or Idumea, so called from Teman a
grandson of Esau, Genesis 36:11.
JeromF24De locis Hebr. fol. 95. B. says there was in his time a
village called Theman, five miles distant from the city Petra, and had a Roman
garrison; and so says EusebiusF25Onomast. ad vocem θαιμαν. ; who places it in
Arabia Petraea; it is put for the whole country; it signifies the south. So the
Targum renders it,
"a
fire in the south.'
The
"fire" signifies an enemy that should be sent into it, and destroy
it: this was Nebuchadnezzar, who, as JosephusF26Antiqu. l. 10. c. 9.
sect. 7. says, five years after the destruction of Jerusalem led his army into
Coelesyria, and took it; and fought against the Ammonites and Moabites, and
very probably at the same time against the Edomites:
which shall devour the palaces of Bozrah; another
famous city of the Edomites; there was one of this name in Moab; either there
were two cities so called, one in Edom, and another in Moab; or rather this
city lay, as Jarchi says, between Edom and Moab; and so sometimes is placed to
one, and sometimes to another, its it might belong to the one and to the other,
according to the event of war. It is the same with Bezer in the wilderness,
appointed a Levitical city, and a city of refuge, by Joshua, Joshua 20:8; and
belonged to the tribe of Reuben; but being on the borders of that tribe, and of
Moab and Edom, it is ascribed to each, as they at different times made
themselves masters of it. It is the same with Bostra, which PtolemyF1Geograph.
l. 5. c. 17. places in Arabia Petraea; and being on the confines of Arabia
Deserts, and surrounded on all sides with wild deserts, it is commonly spoken
of as situated in a wilderness, JeromF2De locis Hebr. in voce
"Trachonitis", fol. 95. B. speaks of it as a city of Arabia in the
desert, to the south, looking to Damascus; and, according to the PersianF3Apud
Calmet, Dictionary, on the word "Bosor". geographer, it is four days'
journey southward from Damascus; and Eusebius places it at the distance of
twenty four miles from Adraa or Edrei. The destruction of this place is
prophesied of by Jeremiah, Jeremiah 48:24; and
perhaps these prophecies were accomplished when Nebuchadnezzar made war with
the Ammonites and Edomites, as before observed; or however in the times of the
Maccabees, when Judas Maccabeus took this city, put all the males to the sword,
plundered it, and then set fire to it, which literally fulfilled this prophecy,
"Hereupon
Judas and his host turned suddenly by the way of the wilderness unto Bosora;
and when he had won the city, he slew all the males with the edge of the sword,
and took all their spoils, and burned the city with fire,' (1 Maccabees 5:28)
It
was afterwards rebuilt, and became a considerable city; in the time of the
above Persian geographerF4Apud Calmet, ut supra. , it had a very
strong castle belonging to it, a gate twenty cubits high, and one of the
largest basins or pools of water in all the east. In the fourth century there
were bishops of this place, which assisted in the councils of Nice, Antioch,
Ephesus, and Chalcedon, as RelandF5Palestina Illustrata, tom. 2. l.
3. p. 666. observes; though he thinks that Bostra is not to be confounded with
the Bezer of Reuben, or with the Bozra of Moab and Edom; though they seem to be
all one and the same place.
Amos 1:13 13 Thus
says the Lord:
“For three transgressions of the people of Ammon, and for four, I will not turn
away its punishment, Because they ripped open the women with child in
Gilead, That they might enlarge their territory.
YLT
13Thus said Jehovah: For
three transgressions of the sons of Ammon, And for four, I do not reverse it,
Because of their ripping up the pregnant ones of Gilead, To enlarge their
border,
Thus saith the Lord, for
three transgressions of the children of Ammon,.... These are the
descendants of Benammi, a son of Lots, by one of his daughters, Genesis 19:38; are
distinguished from the Ammonites, 2 Chronicles 20:1;
were near neighbours of the Jews, but great enemies to them, though akin:
and for four, I will not turn away the punishment thereof; See Gill on Amos 1:3. Among
these transgressions, for which God would punish these people, are to be
reckoned, not only their ill treatment of the Gileadites after mentioned, but other
sins, which are all included in this number, and particularly their idolatry;
for idolaters they were, though the children of Lot; and originally might have
had better instruction, from which they departed. Mo or Milcom, which signifies
a king, was the abomination or idol of the Ammonites, 1 Kings 11:5. The
image of this idol, according to the Jews, had seven chapels, and he was within
them; and his face was the face of a calf or ox; and his hands were stretched
out as a man stretches out his hands to receive anything of his friend; and
they set it on fire within, for it was hollow; and everyone according to his
offering went into these chapels; he that offered a fowl went into the first
chapel; he that offered a sheep, into the second chapel; if a lamb, into the
third; a calf, into the fourth; a bullock, into the fifth; an ox, into the
sixth; but he that offered his son, they brought him into the seventh; and they
put, the child before Mo, and kindled a fire in the inside of him, until his
hands were like fire; and then they took the child, and put him within its
arms; and beat upon tabrets or drums, that the cry of the child might not be
heard by the fatherF6Yelammedenu apud Yalkut Simeoni in Jer. vii.
31. fol. 61. 4. . Benjamin of TudelaF7Itinerarium, p. 33. reports,
that in his time, at Gibal, the border of the children of Ammon, a day's
journey from Tripoli, was found the remains of a temple of the children of
Ammon; and an idol of theirs sitting upon a throne; and it was made of stone,
and covered with gold; and there were two women sitting, one on its right hand,
and the other on its left; and before it an altar, on which they used to
sacrifice and burn incense to it, as in the times of the children of Ammon.
Chemosh also was worshipped by the Ammonites, Judges 11:24; which
was also the god of the Moabites; of which See Gill on Jeremiah 48:7;
because they have ripped up the women with child of Gilead, that
they might enlarge their border; this Hazael king of Syria did, according to
Elisha's prophecy; and very likely the children of Ammon might join with him,
inasmuch as they bordered on the countries which he smote, 2 Kings 8:12. This
was an instance of shocking cruelty and inhumanity, to destroy at once the
innocent and the impotent, though frequently done by enemies, 2 Kings 15:16. The
reason of it was not only that they might possess their land, but keep it when
they had got it; there being no heir to claim it, or molest them in the
possession of it; see Jeremiah 49:1;
though some read the words, "because they divided, or cleaved the mountain
of Gilead"F8בקעם הרות
"eo quod sciderint montes", Pagninus; so some in Drusius. ; so Aben
Ezra and Kimchi, though they mention the other sense: this they did to get into
the land of Gilead, as Hannibal cut through the Alps; or rather to remove the
borders of it, and lay it even with their own, and so enlarge theirs; which, as
Kimchi says, was a very great iniquity, being one of the curses written in the
law, Deuteronomy 27:17;
thus one sin leads on to another. Some by "mountains" understand
towers or fortified cities as Kimchi and Ben Melech observe; such as were built
on mountains, which sense is approved by GussetiusF9Ebr. Comment. p.
216. .
Amos 1:14 14 But
I will kindle a fire in the wall of Rabbah, And it shall devour its palaces, Amid
shouting in the day of battle, And a tempest in the day of the whirlwind.
YLT
14And I have kindled a fire
against the wall of Rabbah, And it hath consumed her palaces, With a shout in a
day of battle, With a whirlwind in a day of hurricane,
But I will kindle a fire
in the wall of Rabbah,.... Which was the metropolis of the children of Ammon, and their
royal city, 2 Samuel 12:26.
This is to be understood of an enemy that should destroy it, perhaps
Nebuchadnezzar; or of war being kindled and raised in their country; this place
being put for the whole; See Gill on Jeremiah 49:2;
and it shall devour the palaces thereof; the palaces
of the king, and his nobles:
with shouting in the day of battle; with the noise of
soldiers when they make their onset, or have gained the victory; see Jeremiah 49:2;
with a tempest in the day of the whirlwind; denoting that
this judgment should come suddenly, and at an unawares, with great force,
irresistibly; and a tempest added to fire, if literally taken, must spread the
desolation more abundantly, and make it more terrible.
Amos 1:15 15 Their
king shall go into captivity, He and his princes together,” Says the Lord.
YLT
15And gone hath their king in
a removal, He and his heads together, said Jehovah!
And their king shall go
into captivity,.... Not only the common people that are left of the sword shall
be carried captive, but their king also. This was, Baalis their last king, who
was accessary to the murder of Gedaliah, Jeremiah 40:14;
whom the king of Babylon had set over the remnant of the Jews left in Judea;
which might provoke him to send Nebuzaradan his general against him, who put
his country to fire and sword, destroyed his chief city Rabbah, and carried him
and his nobles into captivity. Some understand this of Milchom, or Mo, the god
of the children of Ammon, who should be so far from saving them, that he
himself should be taken and carried off; it being usual with the conquerors to
carry away with them the gods of the nations they conquered; see Jeremiah 48:7. So
Ptolemy Euergetes king of Egypt, having conquered Callinicus king of Syria,
carried captive into Egypt the gods he then took, Daniel 11:8; and it
was usual with the Romans to carry the gods of the nations captive which they
conquered, and to carry them in their triumphs as such; so Marcellus was blamed
for rendering the city of Rome envied and hated by other nations, because not
men only, but the gods also, were carried in pomp as captives: and of Paulus
Aemylius it is said, that the first day of his triumph was scarce sufficient
for the passing along of the captive statues, pictures, and colosses, which
were drawn on two hundred and fifty chariotsF11Vid. Plutarch. in
Vita Marcelli & Aemylii. :
he and his princes together, saith the Lord: which is
repeated, and especially the last words added, for the confirmation of it. The
Septuagint, Syriac, and Arabic versions, read, "their priests and their
princes", as in Jeremiah 49:3. This
was fulfilled five years after the destruction of Jerusalem, as JosephusF12Antiqu.
l. 10. c. 9. sect. 7. Vid. Judith i. 12. relates.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)