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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)