66 lines
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66 lines
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Title = 'The Book of Amos';
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<p id="Chapter1" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 1
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<p id="Am1_1"><a onclick="return mV('Amo',1,'1-15');">Amo 1:1-15</a>. GOD'S JUDGMENTS ON SYRIA, PHILISTIA, TYRE, EDOM, AND AMMON.
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<p><b>1. The words of Amos</b>—that is, Amos' <i>oracular communications.</i> A heading found only in <a onclick="return mV('Jer',1,1);">Jer 1:1</a>.
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<br><br><b>among the herdmen</b>—rather, "shepherds"; both owning and tending sheep; from an <i>Arabic</i> root, "to mark with pricks," namely, to select the best among a species of sheep and goats <i>ill-shapen and short-footed</i> (as others explain the name from an <i>Arabic</i> root), but distinguished by their wool [MAURER]. God chooses "the weak things of the world to confound the mighty," and makes a humble shepherd reprove the arrogance of Israel and her king arising from prosperity (compare <a onclick="return mV('1Sa',17,40);">1Sa 17:40</a>).
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<br><br><b>which he saw</b>—in supernatural <i>vision</i> (<a onclick="return mV('Isa',1,1);">Isa 1:1</a>).
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<br><br><b>two years before the earthquake</b>—mentioned in <a onclick="return mV('Zec',14,5);">Zec 14:5</a>. The earthquake occurred in Uzziah's reign, at the time of his being stricken with leprosy for usurping the priest's functions [JOSEPHUS, <i>Antiquities,</i> 9:10.4]. This clause must have been inserted by Ezra and the compilers of the Jewish canon.
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<p id="Am1_2"><b>2. will roar</b>—as a lion (<a onclick="return mV('Joe',3,16);">Joe 3:16</a>). Whereas Jehovah is there represented roaring in Israel's behalf, here He roars against her (compare <a onclick="return mV('Psa',18,13);">Psa 18:13</a> <a onclick="return mV('Jer',25,30);">Jer 25:30</a>).
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<br><br><b>from Zion...Jerusalem</b>—the seat of the theocracy, from which ye have revolted; not from Dan and Beth-el, the seat of your idolatrous worship of the calves.
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<br><br><b>habitations...mourn</b>—poetical personification. Their <i>inhabitants</i> shall mourn, imparting a sadness to the very <i>habitations.</i>
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<br><br><b>Carmel</b>—the mountain promontory north of Israel, in Asher, abounding in rich pastures, olives, and vines. The name is the symbol of <i>fertility.</i> When Carmel itself "withers," how utter the desolation! (<a onclick="return mV('Sgs',7,5);">Sgs 7:5</a> <a onclick="return mV('Isa',33,9);">Isa 33:9</a> 35:2 <a onclick="return mV('Jer',50,19);">Jer 50:19</a> <a onclick="return mV('Nah',1,4);">Nah 1:4</a>).
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<p id="Am1_3"><b>3.</b> Here begins a series of threatenings of vengeance against six other states, followed by one against Judah, and ending with one against Israel, with whom the rest of the prophecy is occupied. The eight predictions are in symmetrical stanzas, each prefaced by "Thus saith the Lord." Beginning with the sin of others, which Israel would be ready enough to recognize, he proceeds to bring home to Israel her own guilt. Israel must not think hereafter, because she sees others visited similarly to herself, that such judgments are matters of chance; nay, they are divinely foreseen and foreordered, and are confirmations of the truth that God will not clear the guilty. If God spares not the nations that know not the truth, how much less Israel that sins wilfully (<a onclick="return mV('Luk',12,47);">Luk 12:47</a>, <a onclick="return mV('Luk',12,48);">48</a> <a onclick="return mV('Jam',4,17);">Jam 4:17</a>)!
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<br><br><b>for three transgressions...and for four</b>—If Damascus had only sinned once or twice, I would have spared them, but since, after having been so often pardoned, they still persevere <i>so continually,</i> I will no longer "turn away" <i>their punishment.</i> The <i>Hebrew</i> is simply, "I will not reverse <i>it,</i>" namely, the sentence of punishment which follows; the negative expression implies more than it expresses; that is, "I will <i>most surely execute</i> it"; God's fulfilment of His threats being more awful than human language can express. "Three and four" imply sin <i>multiplied on sin</i> (compare <a onclick="return mV('Exd',20,5);">Exd 20:5</a> <a onclick="return mV('Pro',30,15);">Pro 30:15</a>, <a onclick="return mV('Pro',30,18);">18</a>, <a onclick="return mV('Pro',30,21);">21</a>; "six and seven," <a onclick="return mV('Job',5,19);">Job 5:19</a>; "once and twice," <a onclick="return mV('Job',33,14);">Job 33:14</a>; "twice and thrice," <i>Margin;</i> "oftentimes," <i>English Version,</i> <a onclick="return mV('Job',33,29);">Job 33:29</a>; "seven and also eight," <a onclick="return mV('Ecc',11,2);">Ecc 11:2</a>). There may be also a reference to <i>seven,</i> the product of <i>three</i> and <i>four</i> added; <i>seven</i> expressing the <i>full completion</i> of the measure of their guilt (<a onclick="return mV('Lev',26,18);">Lev 26:18</a>, <a onclick="return mV('Lev',26,21);">21</a>, <a onclick="return mV('Lev',26,24);">24</a>; compare <a onclick="return mV('Mat',23,32);">Mat 23:32</a>).
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<br><br><b>threshed</b>—the very term used of the Syrian king Hazael's oppression of Israel under Jehu and Jehoahaz (<a onclick="return mV('2Ki',10,32);">2Ki 10:32</a>, <a onclick="return mV('2Ki',10,33);">33</a> 13:7). The victims were thrown before the threshing sledges, the teeth of which tore their bodies. So David to Ammon (<a onclick="return mV('2Sa',12,31);">2Sa 12:31</a>; compare <a onclick="return mV('Isa',28,27);">Isa 28:27</a>).
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<p id="Am1_4"><b>4. Hazael...Ben-hadad</b>—A black marble obelisk found in the central palace of Nimroud, and now in the British Museum, is inscribed with the names of Hazael and Ben-hadad of Syria, as well as Jehu of Israel, mentioned as tributaries of "Shalmanubar," king of Assyria. The kind of tribute from Jehu is mentioned: gold, pearls, precious oil, etc. [G. V. SMITH]. The Ben-hadad here is the son of Hazael (<a onclick="return mV('2Ki',13,3);">2Ki 13:3</a>), not the Ben-hadad supplanted and slain by Hazael (<a onclick="return mV('2Ki',8,7);">2Ki 8:7</a>, <a onclick="return mV('2Ki',8,15);">15</a>). The phrase, "I will send a fire," that is, the flame of war (<a onclick="return mV('Psa',78,63);">Psa 78:63</a>), occurs also in <a onclick="return mV('Amo',1,7);">Amo 1:7</a>, <a onclick="return mV('Amo',1,10);">10</a>, <a onclick="return mV('Amo',1,12);">12</a>, <a onclick="return mV('Amo',1,14);">14</a>, and <a onclick="return mV('Amo',2,2);">Amo 2:2</a>, <a onclick="return mV('Amo',2,5);">5</a> <a onclick="return mV('Jer',49,27);">Jer 49:27</a> <a onclick="return mV('Hsa',8,14);">Hsa 8:14</a>.
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<p id="Am1_5"><b>5. bar of Damascus</b>—that is, the bar of its gates (compare <a onclick="return mV('Jer',51,30);">Jer 51:30</a>).
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<br><br><b>the inhabitant</b>—<i>singular</i> for <i>plural,</i> "inhabitants." HENDERSON, because of the parallel, "him that holdeth the scepter," translates, "the ruler." But the parallelism is that of one clause complementing the other, "the inhabitant" or <i>subject</i> here answering to "him that holdeth the scepter" or <i>ruler</i> there, both ruler and subject alike being cut off.
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<br><br><b>Aven</b>—the same as <i>Oon</i> or <i>Un,</i> a delightful valley, four hours' journey from Damascus, towards the desert. Proverbial in the East as a place of delight [JOSEPHUS ABASSUS]. It is here parallel to "Eden," which also means "pleasantness"; situated at Lebanon. As JOSEPHUS ABASSUS is a doubtful authority, perhaps the reference may be rather to the valley between Lebanon and Anti-Lebanon, called <i>El-Bekaa,</i> where are the ruins of the Baal-bek temple of the sun; so the <i>Septuagint</i> renders it <i>On,</i> the same name as the city in Egypt bears, dedicated to the sun-worship (<a onclick="return mV('Gen',41,45);">Gen 41:45</a>; <i>Heliopolis,</i> "the city of the sun," <a onclick="return mV('Eze',30,17);">Eze 30:17</a>, <i>Margin</i>). It is termed by Amos "the valley of Aven," or "vanity," from the worship of idols in it.
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<br><br><b>Kir</b>—a region subject to Assyria (<a href= "#" onclick="return mV('Isa',22,6);">Isa 22:6</a>) in Iberia, the same as that called now in <i>Armenian Kur,</i> lying by the river Cyrus which empties itself into the Caspian Sea. Tiglath-pileser fulfilled this prophecy when Ahaz applied for help to him against Rezin king of Syria, and the Assyrian king took Damascus, slew Rezin, and carried away its people captive to Kir.
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<p id="Am1_6"><b>6. Gaza</b>—the southernmost of the five capitals of the five divisions of Philistia, and the key to Palestine on the south: hence put for the whole Philistine nation. Uzziah commenced the fulfilment of this prophecy (see <a onclick="return mV('2Ch',26,6);">2Ch 26:6</a>).
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<br><br><b>because they carried away...the whole captivity</b>—that is, they left none. Compare with the phrase here, <a onclick="return mV('Jer',13,19);">Jer 13:19</a>, "Judah . . . carried captive <i>all</i> of it...<i>wholly</i> carried away." Under Jehoram already the Philistines had carried away all the substance of the king of Judah, and his wives and his sons, "so that there was never a son left to him, save Jehoahaz"; and after Amos' time (if the reference includes the <i>future,</i> which to the prophet's eye is as if already done), under Ahaz (<a onclick="return mV('2Ch',28,18);">2Ch 28:18</a>), they seized on all the cities and villages of the low country and south of Judah.
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<br><br><b>to deliver them up to Edom</b>—Judah's bitterest foe; as slaves (<a onclick="return mV('Amo',1,9);">Amo 1:9</a>; compare <a onclick="return mV('Joe',3,1);">Joe 3:1</a>, <a onclick="return mV('Joe',3,3);">3</a>, <a onclick="return mV('Joe',3,6);">6</a>). GROTIUS refers it to the fact (<a onclick="return mV('Isa',16,4);">Isa 16:4</a>) that on Sennacherib's invasion of Judah, many fled for refuge to neighboring countries; the Philistines, instead of hospitably sheltering the refugees, sold them, as if captives in war, to their enemies, the Idumeans.
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<p id="Am1_7"><b>7. fire</b>—that is, the flame of war (<a href= "#" onclick="return mV('Num',21,28);">Num 21:28</a> <a onclick="return mV('Isa',26,11);">Isa 26:11</a>). Hezekiah fulfilled the prophecy, smiting the Philistines unto Gaza (<a onclick="return mV('2Ki',18,8);">2Ki 18:8</a>). Foretold also by <a onclick="return mV('Isa',14,29);">Isa 14:29</a>, <a onclick="return mV('Isa',14,31);">31</a>.
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<p id="Am1_8"><b>8. Ashdod,</b> etc.—Gath alone is not mentioned of the five chief Philistine cities. It had already been subdued by David; and it, as well as Ashdod, was taken by Uzziah (<a onclick="return mV('2Ch',26,6);">2Ch 26:6</a>). Gath perhaps had lost its position as one of the five primary cities before Amos uttered this prophecy, whence arose his omission of it. So <a onclick="return mV('Zep',2,4);">Zep 2:4</a>, <a onclick="return mV('Zep',2,5);">5</a>. Compare <a onclick="return mV('Jer',47,4);">Jer 47:4</a> <a onclick="return mV('Eze',25,16);">Eze 25:16</a>. Subsequently to the subjugation of the Philistines by Uzziah, and then by Hezekiah, they were reduced by Psammetichus of Egypt, Nebuchadnezzar, the Persians, Alexander, and lastly the Asmoneans.
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<p id="Am1_9"><b>9. Tyrus...delivered up the...captivity to Edom</b>—the same charge as against the Philistines (<a onclick="return mV('Amo',1,6);">Amo 1:6</a>).
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<br><br><b>remembered not the brotherly covenant</b>—the league of Hiram of Tyre with David and Solomon, the former supplying cedars for the building of the temple and king's house in return for oil and corn (<a onclick="return mV('2Sa',5,11);">2Sa 5:11</a> <a onclick="return mV('1Ki',5,'2-6');">1Ki 5:2-6</a> 9:11-14, 27 10:22 <a onclick="return mV('1Ch',14,1);">1Ch 14:1</a> <a onclick="return mV('2Ch',8,18);">2Ch 8:18</a> 9:10).
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<p id="Am1_10"><b>10. fire</b>—(Compare <a onclick="return mV('Amo',1,4);">Amo 1:4</a>, <a onclick="return mV('Amo',1,7);">7</a> <a onclick="return mV('Isa',23,'1-18');">Isa 23:1-18</a> <a onclick="return mV('Eze',26,1);">Eze 26:1</a> - 28:26). Many parts of Tyre were burnt by fiery missiles of the Chaldeans under Nebuchadnezzar. Alexander of Macedon subsequently overthrew it.
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<p id="Am1_11"><b>11. Edom...did pursue his brother</b>— (<a onclick="return mV('Isa',34,5);">Isa 34:5</a>). The chief aggravation to Edom's violence against Israel was that they both came from the same parents, Isaac and Rebekah (compare <a onclick="return mV('Gen',25,'24-26');">Gen 25:24-26</a> <a onclick="return mV('Deu',23,7);">Deu 23:7</a>, <a onclick="return mV('Deu',23,8);">8</a> <a onclick="return mV('Oba',1,10);">Oba 1:10</a>, <a onclick="return mV('Oba',1,12);">12</a> <a onclick="return mV('Mal',1,2);">Mal 1:2</a>).
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<br><br><b>cast off all pity</b>—literally, "destroy compassions," that is, did suppress all the natural feeling of pity for a brother in distress.
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<br><br><b>his wrath for ever</b>—As Esau kept up his grudge against Jacob, for having twice supplanted him, namely, as to the birthright and the blessing (<a onclick="return mV('Gen',27,41);">Gen 27:41</a>), so Esau's posterity against Israel (<a onclick="return mV('Num',20,14);">Num 20:14</a>, <a onclick="return mV('Num',20,21);">21</a>). Edom first showed his spite in not letting Israel pass through his borders when coming from the wilderness, but threatening to "come out against him with the sword"; next, when the Syrians attacked Jerusalem under Ahaz (compare <a onclick="return mV('2Ch',28,17);">2Ch 28:17</a>, with <a onclick="return mV('2Ki',16,5);">2Ki 16:5</a>); next, when Nebuchadnezzar assailed Jerusalem (<a onclick="return mV('Psa',137,7);">Psa 137:7</a>, <a onclick="return mV('Psa',137,8);">8</a>). In each case Edom chose the day of Israel's calamity for venting his grudge. This is the point of Edom's guilt dwelt on in <a onclick="return mV('Oba',1,'10-13');">Oba 1:10-13</a>. God punishes the children, not for the sin of their fathers, but for their own filling up the measure of their fathers' guilt, as children generally follow in the steps of, and even exceed, their fathers' guilt (compare <a onclick="return mV('Exd',20,5);">Exd 20:5</a>).
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<p id="Am1_12"><b>12. Teman</b>—a city of Edom, called from a grandson of Esau (<a onclick="return mV('Gen',36,11);">Gen 36:11</a>, <a onclick="return mV('Gen',36,15);">15</a> <a onclick="return mV('Oba',1,8);">Oba 1:8</a>, <a onclick="return mV('Oba',1,9);">9</a>); situated five miles from Petra; south of the present Wady Musa. Its people were famed for wisdom (<a onclick="return mV('Jer',49,7);">Jer 49:7</a>).
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<br><br><b>Bozrah</b>—a city of Edom (<a onclick="return mV('Isa',63,1);">Isa 63:1</a>). Selah or Petra is not mentioned, as it had been overthrown by Amaziah (<a onclick="return mV('2Ki',14,7);">2Ki 14:7</a>).
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<p id="Am1_13"><b>13. Ammon</b>—The Ammonites under Nahash attacked Jabesh-gilead and refused to accept the offer of the latter to save them, unless the Jabesh-gileadites would put out all their right eyes (<a onclick="return mV('1Sa',11,1);">1Sa 11:1</a>, etc.). Saul rescued Jabesh-gilead. The Ammonites joined the Chaldeans in their invasion of Judea for the sake of plunder.
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<br><br><b>ripped up...women with-child</b>—as Hazael of Syria also did (<a onclick="return mV('2Ki',8,12);">2Ki 8:12</a>; compare <a onclick="return mV('Hsa',13,16);">Hsa 13:16</a>). Ammon's object in this cruel act was to leave Israel without "heir," so as to seize on Israel's inheritance (<a onclick="return mV('Jer',49,1);">Jer 49:1</a>).
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<p id="Am1_14"><b>14. Rabbah</b>—the capital of Ammon: meaning "the Great." Distinct from Rabbah of Moab. Called <i>Philadelphia,</i> afterwards, from Ptolemy Philadelphus.
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<br><br><b>tempest</b>—that is, with an onset swift, sudden, and resistless as a <i>hurricane.</i>
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<br><br><b>day of the whirlwind</b>—parallel to "the day of battle"; therefore meaning "the day of the foe's <i>tumultuous assault.</i>"
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<p id="Am1_15"><b>15. their king...princes</b>—or else, "their Molech (the idol of Ammon) and his priests" [GROTIUS and <i>Septuagint</i>]. <a onclick="return mV('Isa',43,28);">Isa 43:28</a> so uses "princes" for "priests." So <a onclick="return mV('Amo',5,26);">Amo 5:26</a>, "your Molech"; and <a onclick="return mV('Jer',49,3);">Jer 49:3</a>, <i>Margin. English Version,</i> however, is perhaps preferable both here and in <a onclick="return mV('Jer',49,3);">Jer 49:3</a>; see on JFB for <a href="./Comm/jfb/Jer/Jer049.html#Jer49_3">Jer 49:3</a>.
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