Joel 3
Joe 3:1-21. God's Vengeance on Israel's Foes in the Valley of Jehoshaphat. His Blessing on the Church.
1. bring again the captivity—that is, reverse it. The Jews restrict this to the return from Babylon. Christians refer it to the coming of Christ. But the prophet comprises the whole redemption, beginning from the return out of Babylon, then continued from the first advent of Christ down to the last day (His second advent), when God will restore His Church to perfect felicity [Calvin].
2. Parallel to Zec 14:2, 3, 4, where the "Mount of Olives" answers to the "Valley of Jehoshaphat" here. The latter is called "the valley of blessing" (Berachah) (2Ch 20:26). It lies between Jerusalem and the Mount of Olives and has the Kedron flowing through it. As Jehoshaphat overthrew the confederate foes of Judah, namely, Ammon, Moab, &c. (Ps 83:6-8), in this valley, so God was to overthrow the Tyrians, Zidonians, Philistines, Edom, and Egypt, with a similar utter overthrow (Joe 3:4, 19). This has been long ago fulfilled; but the ultimate event shadowed forth herein is still future, when God shall specially interpose to destroy Jerusalem's last foes, of whom Tyre, Zidon, Edom, Egypt, and Philistia are the types. As "Jehoshaphat" means "the judgment of Jehovah," the valley of Jehoshaphat may be used as a general term for the theater of God's final judgments on Israel's foes, with an allusion to the judgment inflicted on them by Jehoshaphat. The definite mention of the Mount of Olives in Zec 14:4, and the fact that this was the scene of the ascension, makes it likely the same shall be the scene of Christ's coming again: compare "this same Jesus... shall so come in like manner as ye have seen Him go into heaven" (Ac 1:11).
all nations—namely, which have maltreated Judah.
my heritage Israel—(De 32:9; Jer 10:16). Implying that the source of Judah's redemption is God's free love, wherewith He chose Israel as His peculiar heritage, and at the same time assuring them, when desponding because of trials, that He would plead their cause as His own, and as if He were injured in their person.
3. cast lots for my people—that is, divided among themselves My people as their captives by lot. Compare as to the distribution of captives by lot (Ob 11; Na 3:10).
given a boy for... harlot—Instead of paying a harlot for her prostitution in money, they gave her a Jewish captive boy as a slave.
girl for wine—So valueless did they regard a Jewish girl that they would sell her for a draught of wine.
4. what have ye to do with me—Ye have no connection with Me (that is, with My people: God identifying Himself with Israel); I (that is, My people) have given you no cause of quarrel, why then do ye trouble Me (that is, My people)? (Compare the same phrase, Jos 22:24; Jud 11:12; 2Sa 16:10; Mt 8:29).
if ye recompense me—If ye injure Me (My people), in revenge for fancied wrongs (Eze 25:15-17), I will requite you in your own coin swiftly and speedily.
5. my silver... my gold—that is, the gold and silver of My people. The Philistines and Arabians had carried off all the treasures of King Jehoram's house (2Ch 21:16, 17). Compare also 1Ki 15:18; 2Ki 12:18; 14:14, for the spoiling of the treasures of the temple and the king's palace in Judah by Syria. It was customary among the heathen to hang up in the idol temples some of the spoils of war as presents to their gods.
6. Grecians—literally, "Javanites," that is, the Ionians, a Greek colony on the coast of Asia Minor who were the first Greeks known to the Jews. The Greeks themselves, however, in their original descent came from Javan (Ge 10:2, 4). Probably the germ of Greek civilization in part came through the Jewish slaves imported into Greece from Phoenicia by traffickers. Eze 27:13 mentions Javan and Tyre as trading in the persons of men.
far from their border—far from Judea; so that the captive Jews were cut off from all hope of return.
7. raise them—that is, I will rouse them. Neither sea nor distance will prevent My bringing them back. Alexander, and his successors, restored to liberty many Jews in bondage in Greece [Josephus, Antiquities, 13.5; Wars of the Jews, 3.9,2].
8. sell them to... Sabeans—The Persian Artaxerxes Mnemon and Darius Ochus, and chiefly the Greek Alexander, reduced the Phoenician and Philistine powers. Thirty thousand Tyrians after the capture of Tyre by the last conqueror, and multitudes of Philistines on the taking of Gaza, were sold as slaves. The Jews are here said to do that which the God of Judah does in vindication of their wrong, namely, sell the Phoenicians who sold them, to a people "far off," as was Greece, whither the Jews had been sold. The Sabeans at the most remote extremity of Arabia Felix are referred to (compare Jer 6:20; Mt 12:42).
9. The nations hostile to Israel are summoned by Jehovah to "come up" (this phrase is used because Jerusalem was on a hill) against Jerusalem, not that they may destroy it, but to be destroyed by the Lord (Eze 38:7-23; Zec 12:2-9; 14:2, 3).
Prepare war—literally, sanctify war: because the heathen always began war with religious ceremonies. The very phrase used of Babylon's preparations against Jerusalem (Jer 6:4) is now used of the final foes of Jerusalem. As Babylon was then desired by God to advance against her for her destruction, so now all her foes, of whom Babylon was the type, are desired to advance against her for their own destruction.
10. Beat your ploughshares into swords—As the foes are desired to "beat their ploughshares into swords, and their pruning hooks into spears," that so they may perish in their unhallowed attack on Judah and Jerusalem, so these latter, and the nations converted to God by them, after the overthrow of the antichristian confederacy, shall, on the contrary, "beat their swords into ploughshares, and their spears into pruning hooks," when under Messiah's coming reign there shall be war no more (Isa 2:4; Ho 2:18; Mic 4:3).
let the weak say, I am strong—So universal shall be the rage of Israel's foes for invading her, that even the weak among them will fancy themselves strong enough to join the invading forces. Age and infirmity were ordinarily made valid excuses for exemption from service, but so mad shall be the fury of the world against God's people, that even the feeble will not desire to be exempted (compare Ps 2:1-3).
11. Assemble—"Hasten" [Maurer].
thither—to the valley of Jehoshaphat.
thy mighty ones—the warriors who fancy themselves "mighty ones," but who are on that very spot to be overthrown by Jehovah [Maurer]. Compare "the mighty men" (Joe 3:9). Rather, Joel speaks of God's really "mighty ones" in contrast to the self-styled "mighty men" (Joe 3:9; Ps 103:20; Isa 13:3; compare Da 10:13). Auberlen remarks: One prophet supplements the other, for they all prophesied only "in part." What was obscure to one was revealed to the other; what is briefly described by one is more fully so by another. Daniel calls Antichrist a king, and dwells on his worldly conquests; John looks more to his spiritual tyranny, for which reason he adds a second beast, wearing the semblance of spirituality. Antichrist himself is described by Daniel. Isaiah (Isa 29:1-24), Joel (Joe 3:1-21) and Zechariah (Zec 12:1-14:21), describe his army of heathen followers coming up against Jerusalem, but not Antichrist himself.
12. See Joe 3:2.
judge all the heathen round about—that is, all the nations from all parts of the earth which have maltreated Israel; not merely, as Henderson supposes, the nations round about Jerusalem (compare Ps 110:6; Isa 2:4; Mic 4:3, 11-13; Zep 3:15-19; Zec 12:9; 14:3-11; Mal 4:1-3).
13. Direction to the ministers of vengeance to execute God's wrath, as the enemy's wickedness is come to its full maturity. God does not cut off the wicked at once, but waits till their guilt is at its full (so as to the Amorites' iniquity, Ge 15:16), to show forth His own long-suffering, and the justice of their doom who have so long abused it (Mt 13:27-30, 38, 40; Re 14:15-19). For the image of a harvest to be threshed, compare Jer 51:33; and a wine-press, Isa 63:3 and La 1:15.
14. The prophet in vision seeing the immense array of nations congregating, exclaims, "Multitudes, multitudes!" a Hebraism for immense multitudes.
valley of decision—that is, the valley in which they are to meet their "determined doom." The same as "the valley of Jehoshaphat," that is, "the valley of judgment" (see on Joe 3:2). Compare Joe 3:12, "there will I sit to judge," which confirms English Version rather than Margin, "threshing." The repetition of "valley of decision" heightens the effect and pronounces the awful certainty of their doom.
16. (Compare Eze 38:18-22). The victories of the Jews over their cruel foe Antiochus, under the Maccabees, may be a reference of this prophecy; but the ultimate reference is to the last Antichrist, of whom Antiochus was the type. Jerusalem being the central seat of the theocracy (Ps 132:13), it is from thence that Jehovah discomfits the foe.
roar—as a lion (Jer 25:30; Am 1:2; 3:8). Compare as to Jehovah's voice thundering, Ps 18:13; Hab 3:10, 11.
17. shall ye know—experimentally by the proofs of favors which I shall vouchsafe to you. So "know" (Isa 60:16; Ho 2:20).
dwelling in Zion—as peculiarly your God.
holy... no strangers pass through—to attack, or to defile, the holy city (Isa 35:8; 52:1; Zec 14:21). Strangers, or Gentiles, shall come to Jerusalem, but it shall be in order to worship Jehovah there (Zec 14:16).
18. mountains... drop... wine—figurative for abundance of vines, which were cultivated in terraces of earth between the rocks on the sides of the hills of Palestine (Am 9:13).
hills... flow with milk—that is, they shall abound in flocks and herds yielding milk plentifully, through the richness of the pastures.
fountain... of... house of... Lord... water... valley of Shittim—The blessings, temporal and spiritual, issuing from Jehovah's house at Jerusalem, shall extend even to Shittim, on the border between Moab and Israel, beyond Jordan (Nu 25:1; 33:49; Jos 2:1; Mic 6:5). "Shittim" means "acacias," which grow only in arid regions: implying that even the arid desert shall be fertilized by the blessing from Jerusalem. So Eze 47:1-12 describes the waters issuing from the threshold of the house as flowing into the Dead Sea, and purifying it. Also in Zec 14:8 the waters flow on one side into the Mediterranean, on the other side into the Dead Sea, near which latter Shittim was situated (compare Ps 46:4; Re 22:1).
19. Edom—It was subjugated by David, but revolted under Jehoram (2Ch 21:8-10); and at every subsequent opportunity tried to injure Judah. Egypt under Shishak spoiled Jerusalem under Rehoboam of the treasures of the temple and the king's house; subsequently to the captivity, it inflicted under the Ptolemies various injuries on Judea. Antiochus spoiled Egypt (Da 11:40-43). Edom was made "desolate" under the Maccabees [Josephus, Antiquities, 12.11,12]. The low condition of the two countries for centuries proves the truth of the prediction (compare Isa 19:1, &c.; Jer 49:17; Ob 10). So shall fare all the foes of Israel, typified by these two (Isa 63:1, &c.).
21. cleanse... blood... not cleansed—I will purge away from Judah the extreme guilt (represented by "blood," the shedding of which was the climax of her sin, Isa 1:15) which was for long not purged away, but visited with judgments (Isa 4:4). Messiah saves from guilt, in order to save from punishment (Mt 1:21).
Amos (commentary by A. R. Faussett)
Amos (meaning in Hebrew "a burden") was (Am 1:1) a shepherd of Tekoa, a small town of Judah, six miles southeast from Beth-lehem, and twelve from Jerusalem, on the borders of the great desert (2Ch 20:20; compare 2Ch 11:6). The region being sandy was more fit for pastoral than for agricultural purposes. Amos therefore owned and tended flocks, and collected sycamore figs; not that the former was a menial office, kings themselves, as Mesha of Moab (2Ki 3:4), exercising it. Amos, however (from Am 7:14, 15), seems to have been of humble rank.
Though belonging to Judah, he was commissioned by God to exercise his prophetical function in Israel; as the latter kingdom abounded in impostors, and the prophets of God generally fled to Judah through fear of the kings of Israel, a true prophet from Judah was the more needed in it. His name is not to be confounded with that of Isaiah's father, Amoz.
The time of his prophesying was in the reigns of Uzziah king of Judea, and Jeroboam II, son of Joash, king of Israel (Am 1:1), that is, in part of the time in which the two kings were contemporary; probably in Jeroboam's latter years, after that monarch had recovered from Syria "the coast of Israel from the entering of Hamath to the sea of the plain" (2Ki 14:25-27); for Amos foretells that these same coasts, "from the entering in of Hamath unto the river of the wilderness," should be the scene of Israel's being afflicted (Am 6:14); also his references to the state of luxurious security then existing (Am 6:1, 4, 13), and to the speedy termination of it by the Assyrian foe (Am 1:5; 3:12, 15; 5:27; 8:2), point to the latter part of Jeroboam's reign, which terminated in 784 B.C., the twenty-seventh year of Uzziah's reign, which continued down to 759 B.C.
He was contemporary with Hosea, only that the latter continued to prophesy in reigns subsequent to Uzziah (Ho 1:1); whereas Amos ceased to prophesy in the reign of that monarch. The scene of his ministry was Beth-el, where the idol calves were set up (Am 7:10-13). There his prophecies roused Amaziah, the idol priest, to accuse him of conspiracy and to try to drive him back to Judah.
The first six chapters are without figure; the last three symbolical, but with the explanation subjoined. He first denounces the neighboring peoples, then the Jews, then Israel (from the third chapter to the end), closing with the promise or restoration under Messiah (Am 9:11-15). His style is thought by Jerome to betray his humble origin; but though not sublime, it is regular, perspicuous, and energetic; his images are taken from the scenes in nature with which he was familiar; his rhythms are flowing, his parallelisms exact, and his descriptions minute and graphic. Some peculiar expressions occur: "cleanness of teeth," that is, want of bread (Am 4:6); "the excellency of Jacob" (Am 6:8; 8:7); "the high places of Isaac" (Am 7:9); "the house of Isaac" (Am 7:16); "he that createth the wind" (Am 4:13).
Hengstenberg draws an able argument for the genuineness of the Mosaic records from the evidence in Amos, that the existing institutions in Israel as well as Judah (excepting the calves of Jeroboam), were framed according to the Pentateuch rules.
Two quotations from Amos occur in the New Testament (compare Ac 7:42, 43, with Am 5:25, 26; and Ac 15:16, 17, with Am 9:11).
Philo, Josephus, Melito's catalogue, Jerome, Justin Martyr (Dialogue with Trypho, 22, quoting the fifth and six chapters of Amos as "one of the twelve minor prophets"), and the sixtieth canon of the Laodicean council support the canonicity of the book of Amos.
Amos 1
God's Judgments on Syria, Philistia, Tyre, Edom, and Ammon.
1. The words of Amos—that is, Amos' oracular communications. A heading found only in Jer 1:1.
among the herdmen—rather, "shepherds"; both owning and tending sheep; from an Arabic root, "to mark with pricks," namely, to select the best among a species of sheep and goats ill-shapen and short-footed (as others explain the name from an Arabic root), but distinguished by their wool [Maurer]. God chooses "the weak things of the world to confound the mighty," and makes a humble shepherd reprove the arrogance of Israel and her king arising from prosperity (compare 1Sa 17:40).
two years before the earthquake—mentioned in Zec 14:5. The earthquake occurred in Uzziah's reign, at the time of his being stricken with leprosy for usurping the priest's functions [Josephus, Antiquities, 9:10.4]. This clause must have been inserted by Ezra and the compilers of the Jewish canon.
2. will roar—as a lion (Joe 3:16). Whereas Jehovah is there represented roaring in Israel's behalf, here He roars against her (compare Ps 18:13; Jer 25:30).
from Zion... Jerusalem—the seat of the theocracy, from which ye have revolted; not from Dan and Beth-el, the seat of your idolatrous worship of the calves.
habitations... mourn—poetical personification. Their inhabitants shall mourn, imparting a sadness to the very habitations.
Carmel—the mountain promontory north of Israel, in Asher, abounding in rich pastures, olives, and vines. The name is the symbol of fertility. When Carmel itself "withers," how utter the desolation! (So 7:5; Isa 33:9; 35:2; Jer 50:19; Na 1:4).
3. Here begins a series of threatenings of vengeance against six other states, followed by one against Judah, and ending with one against Israel, with whom the rest of the prophecy is occupied. The eight predictions are in symmetrical stanzas, each prefaced by "Thus saith the Lord." Beginning with the sin of others, which Israel would be ready enough to recognize, he proceeds to bring home to Israel her own guilt. Israel must not think hereafter, because she sees others visited similarly to herself, that such judgments are matters of chance; nay, they are divinely foreseen and foreordered, and are confirmations of the truth that God will not clear the guilty. If God spares not the nations that know not the truth, how much less Israel that sins wilfully (Lu 12:47, 48; Jas 4:17)!
for three transgressions... and for four—If Damascus had only sinned once or twice, I would have spared them, but since, after having been so often pardoned, they still persevere so continually, I will no longer "turn away" their punishment. The Hebrew is simply, "I will not reverse it," namely, the sentence of punishment which follows; the negative expression implies more than it expresses; that is, "I will most surely execute it"; God's fulfilment of His threats being more awful than human language can express. "Three and four" imply sin multiplied on sin (compare Ex 20:5; Pr 30:15, 18, 21; "six and seven," Job 5:19; "once and twice," Job 33:14; "twice and thrice," Margin; "oftentimes," English Version, Job 33:29; "seven and also eight," Ec 11:2). There may be also a reference to seven, the product of three and four added; seven expressing the full completion of the measure of their guilt (Le 26:18, 21, 24; compare Mt 23:32).
threshed—the very term used of the Syrian king Hazael's oppression of Israel under Jehu and Jehoahaz (2Ki 10:32, 33; 13:7). The victims were thrown before the threshing sledges, the teeth of which tore their bodies. So David to Ammon (2Sa 12:31; compare Isa 28:27).
4. Hazael... Ben-hadad—A black marble obelisk found in the central palace of Nimroud, and now in the British Museum, is inscribed with the names of Hazael and Ben-hadad of Syria, as well as Jehu of Israel, mentioned as tributaries of "Shalmanubar," king of Assyria. The kind of tribute from Jehu is mentioned: gold, pearls, precious oil, &c. [G. V. Smith]. The Ben-hadad here is the son of Hazael (2Ki 13:3), not the Ben-hadad supplanted and slain by Hazael (2Ki 8:7, 15). The phrase, "I will send a fire," that is, the flame of war (Ps 78:63), occurs also in Am 1:7, 10, 12, 14, and Am 2:2, 5; Jer 49:27; Ho 8:14.
the inhabitant—singular for plural, "inhabitants." Henderson, because of the parallel, "him that holdeth the scepter," translates, "the ruler." But the parallelism is that of one clause complementing the other, "the inhabitant" or subject here answering to "him that holdeth the scepter" or ruler there, both ruler and subject alike being cut off.
Aven—the same as Oon or Un, a delightful valley, four hours' journey from Damascus, towards the desert. Proverbial in the East as a place of delight [Josephus Abassus]. It is here parallel to "Eden," which also means "pleasantness"; situated at Lebanon. As Josephus Abassus is a doubtful authority, perhaps the reference may be rather to the valley between Lebanon and Anti-Lebanon, called El-Bekaa, where are the ruins of the Baal-bek temple of the sun; so the Septuagint renders it On, the same name as the city in Egypt bears, dedicated to the sun-worship (Ge 41:45; Heliopolis, "the city of the sun," Eze 30:17, Margin). It is termed by Amos "the valley of Aven," or "vanity," from the worship of idols in it.
Kir—a region subject to Assyria (Isa 22:6) in Iberia, the same as that called now in Armenian Kur, lying by the river Cyrus which empties itself into the Caspian Sea. Tiglath-pileser fulfilled this prophecy when Ahaz applied for help to him against Rezin king of Syria, and the Assyrian king took Damascus, slew Rezin, and carried away its people captive to Kir.
6. Gaza—the southernmost of the five capitals of the five divisions of Philistia, and the key to Palestine on the south: hence put for the whole Philistine nation. Uzziah commenced the fulfilment of this prophecy (see 2Ch 26:6).
because they carried away... the whole captivity—that is, they left none. Compare with the phrase here, Jer 13:19, "Judah... carried captive all of it... wholly carried away." Under Jehoram already the Philistines had carried away all the substance of the king of Judah, and his wives and his sons, "so that there was never a son left to him, save Jehoahaz"; and after Amos' time (if the reference includes the future, which to the prophet's eye is as if already done), under Ahaz (2Ch 28:18), they seized on all the cities and villages of the low country and south of Judah.
to deliver them up to Edom—Judah's bitterest foe; as slaves (Am 1:9; compare Joe 3:1, 3, 6). Grotius refers it to the fact (Isa 16:4) that on Sennacherib's invasion of Judah, many fled for refuge to neighboring countries; the Philistines, instead of hospitably sheltering the refugees, sold them, as if captives in war, to their enemies, the Idumeans.
7. fire—that is, the flame of war (Nu 21:28; Isa 26:11). Hezekiah fulfilled the prophecy, smiting the Philistines unto Gaza (2Ki 18:8). Foretold also by Isa 14:29, 31.
8. Ashdod, &c.—Gath alone is not mentioned of the five chief Philistine cities. It had already been subdued by David; and it, as well as Ashdod, was taken by Uzziah (2Ch 26:6). Gath perhaps had lost its position as one of the five primary cities before Amos uttered this prophecy, whence arose his omission of it. So Zep 2:4, 5. Compare Jer 47:4; Eze 25:16. Subsequently to the subjugation of the Philistines by Uzziah, and then by Hezekiah, they were reduced by Psammetichus of Egypt, Nebuchadnezzar, the Persians, Alexander, and lastly the Asmoneans.
9. Tyrus... delivered up the... captivity to Edom—the same charge as against the Philistines (Am 1:6).
remembered not the brotherly covenant—the league of Hiram of Tyre with David and Solomon, the former supplying cedars for the building of the temple and king's house in return for oil and corn (2Sa 5:11; 1Ki 5:2-6; 9:11-14, 27; 10-22; 1Ch 14:1; 2Ch 8:18; 9:10).
10. fire—(Compare Am 1:4, 7; Isa 23:1-18; Eze 26:1-28:26). Many parts of Tyre were burnt by fiery missiles of the Chaldeans under Nebuchadnezzar. Alexander of Macedon subsequently overthrew it.
11. Edom... did pursue his brother—(Isa 34:5). The chief aggravation to Edom's violence against Israel was that they both came from the same parents, Isaac and Rebekah (compare Ge 25:24-26; De 23:7, 8; Ob 10, 12; Mal 1:2).
cast off all pity—literally, "destroy compassions," that is, did suppress all the natural feeling of pity for a brother in distress.
his wrath for ever—As Esau kept up his grudge against Jacob, for having twice supplanted him, namely, as to the birthright and the blessing (Ge 27:41), so Esau's posterity against Israel (Nu 20:14, 21). Edom first showed his spite in not letting Israel pass through his borders when coming from the wilderness, but threatening to "come out against him with the sword"; next, when the Syrians attacked Jerusalem under Ahaz (compare 2Ch 28:17, with 2Ki 16:5); next, when Nebuchadnezzar assailed Jerusalem (Ps 137:7, 8). In each case Edom chose the day of Israel's calamity for venting his grudge. This is the point of Edom's guilt dwelt on in Ob 10-13. God punishes the children, not for the sin of their fathers, but for their own filling up the measure of their fathers' guilt, as children generally follow in the steps of, and even exceed, their fathers' guilt (compare Ex 20:5).
12. Teman—a city of Edom, called from a grandson of Esau (Ge 36:11, 15; Ob 8, 9); situated five miles from Petra; south of the present Wady Musa. Its people were famed for wisdom (Jer 49:7).
Bozrah—a city of Edom (Isa 63:1). Selah or Petra is not mentioned, as it had been overthrown by Amaziah (2Ki 14:7).
13. Ammon—The Ammonites under Nahash attacked Jabesh-gilead and refused to accept the offer of the latter to save them, unless the Jabesh-gileadites would put out all their right eyes (1Sa 11:1, &c.). Saul rescued Jabesh-gilead. The Ammonites joined the Chaldeans in their invasion of Judea for the sake of plunder.
ripped up... women with-child—as Hazael of Syria also did (2Ki 8:12; compare Ho 13:16). Ammon's object in this cruel act was to leave Israel without "heir," so as to seize on Israel's inheritance (Jer 49:1).
14. Rabbah—the capital of Ammon: meaning "the Great." Distinct from Rabbah of Moab. Called Philadelphia, afterwards, from Ptolemy Philadelphus.
tempest—that is, with an onset swift, sudden, and resistless as a hurricane.
day of the whirlwind—parallel to "the day of battle"; therefore meaning "the day of the foe's tumultuous assault."
15. their king... princes—or else, "their Molech (the idol of Ammon) and his priests" [Grotius and Septuagint]. Isa 43:28 so uses "princes" for "priests." So Am 5:26, "your Molech"; and Jer 49:3, Margin. English Version, however, is perhaps preferable both here and in Jer 49:3; see on Jer 49:3.
Amos 2
Am 2:1-16. Charges against Moab, Judah, and Lastly Israel, the Chief Subject of Amos' Prophecies.
1. burned... bones of... king of Edom into lime—When Jehoram of Israel, Jehoshaphat of Judah, and the king of Edom, combined against Mesha king of Moab, the latter failing in battle to break through to the king of Edom, took the oldest son of the latter and offered him as a burnt offering on the wall (2Ki 3:27) [Michaelis]. Thus, "king of Edom" is taken as the heir to the throne of Edom. But "his son" is rather the king of Moab's own son, whom the father offered to Molech [Josephus, Antiquities, 9.3]. Thus the reference here in Amos is not to that fact, but to the revenge which probably the king of Moab took on the king of Edom, when the forces of Israel and Judah had retired after their successful campaign against Moab, leaving Edom without allies. The Hebrew tradition is that Moab in revenge tore from their grave and burned the bones of the king of Edom, the ally of Jehoram and Jehoshaphat, who was already buried. Probably the "burning of the bones" means, "he burned the king of Edom alive, reducing his very bones to lime" [Maurer].
2. Kirioth—the chief city of Moab, called also Kir-Moab (Isa 15:1). The form is plural here, as including both the acropolis and town itself (see Jer 48:24, 41, Margin).
3. the judge—the chief magistrate, the supreme source of justice. "King" not being used, it seems likely a change of government had before this time substituted for kings, supreme judges.
4. From foreign kingdoms he passes to Judah and Israel, lest it should be said, he was strenuous in denouncing sins abroad, but connived at those of his own nation. Judah's guilt differs from that of all the others, in that it was directly against God, not merely against man. Also because Judah's sin was wilful and wittingly against light and knowledge.
law—the Mosaic code in general.
commandments—or statutes, the ceremonies and civil laws.
their lies—their lying idols (Ps 40:4; Jer 16:19), from which they drew false hopes. The order is to be observed. The Jews first cast off the divine law, then fall into lying errors; God thus visiting them with a righteous retribution (Ro 1:25, 26, 28; 2Th 2:11, 12). The pretext of a good intention is hereby refuted: the "lies" that mislead them are "their (own) lies" [Calvin].
after... which their fathers... walked—We are not to follow the fathers in error, but must follow the word of God alone. It was an aggravation of the Jews' sin that it was not confined to preceding generations; the sins of the sons rivalled those of their fathers (Mt 23:32; Ac 7:51) [Calvin].
5. a fire—Nebuchadnezzar.
6. Israel—the ten tribes, the main subject of Amos' prophecies.
sold the righteous—Israel's judges for a bribe are induced to condemn in judgment him who has a righteous cause; in violation of De 16:19.
the poor for a pair of shoes—literally, "sandals" of wood, secured on the foot by leather straps; less valuable than shoes. Compare the same phrase, for "the most paltry bribe," Am 8:6; Eze 13:19; Joe 3:3. They were not driven by poverty to such a sin; beginning with suffering themselves to be tempted by a large bribe, they at last are so reckless of all shame as to prostitute justice for the merest trifle. Amos convicts them of injustice, incestuous unchastity, and oppression first, as these were so notorious that they could not deny them, before he proceeds to reprove their contempt of God, which they would have denied on the ground that they worshipped God in the form of the calves.
7. pant after... dust of... earth on... head of... poor—that is, eagerly thirst for this object, by their oppression to prostrate the poor so as to cast the dust on their heads in mourning on the earth (compare 2Sa 1:2; Job 2:12; Eze 27:30).
a man and his father—a crime "not so much as named among the Gentiles" (1Co 5:1). When God's people sin in the face of light, they often fall lower than even those who know not God.
go in unto the same maid—from Am 2:8 it seems likely "the damsel" meant is one of the prostitutes attached to the idol Astarte's temple: prostitution being part of her filthy worship.
to profane my... name—Israel in such abominations, as it were, designedly seeks to insult God.
8. lay themselves... upon clothes laid to pledge—the outer garment, which Ex 22:25-27 ordered to be restored to the poor man before sunset, as being his only covering. It aggravated the crime that they lay on these clothes in an idol temple.
by every altar—They partook in a recumbent posture of their idolatrous feasts; the ancients being in the habit of reclining at full length in eating, the upper part of the body resting on the left elbow, not sitting as we do.
drink... wine of the condemned—that is, wine bought with the money of those whom they unjustly fined.
9. Yet—My former benefits to you heighten your ingratitude.
the Amorite—the most powerful of all the Canaanite nations, and therefore put for them all (Ge 15:16; 48:22; De 1:20; Jos 7:7).
height... like... cedars—(Nu 13:32, 33).
destroyed his fruit... above... roots... beneath—that is, destroyed him utterly (Job 18:16; Eze 17:9; Mal 4:1).
10. brought you up from... Egypt—"brought up" is the phrase, as Egypt was low and flat, and Canaan hilly.
to possess the land of the Amorite—The Amorites strictly occupied both sides of the Jordan and the mountains afterward possessed by Judah; but they here, as in Am 2:9, stand for all the Canaanites. God kept Israel forty years in the wilderness, which tended to discipline them in His statutes, so as to be the better fitted for entering on the possession of Canaan.
11. Additional obligations under which Israel lay to God; the prophets and Nazarites, appointed by Him, to furnish religious instruction and examples of holy self-restraint.
of your young men—It was a specimen of Israel's highly favored state, that, of the class most addicted to pleasures, God chose those who by a solemn vow bound themselves to abstinence from all produce of the vine, and from all ceremonial and moral defilement. The Nazarite was not to shave (Nu 6:2, &c.). God left nothing undone to secure the purity of their worship and their faithfulness to it (La 4:7). The same comes from a Hebrew root, nazar, "to set apart." Samson, Samuel, and John the Baptist were Nazarites.
Is it not even thus—Will any of you dare to deny it is so?
12. Ye so despised these My favors, as to tempt the Nazarite to break his vow; and forbade the prophets prophesying (Isa 30:10). So Amaziah forbade Amos (Am 7:12, 13, 14).
13. I am pressed under you—so Calvin (Compare Isa 1:14). The Margin translates actively, "I will depress your place," that is, "I will make it narrow," a metaphor for afflicting a people; the opposite of enlarging, that is, relieving (Ps 4:1; Pr 4:12). Maurer translates, "I will press you down" (not as Margin, "your place"; so the Hebrew, Job 40:12; or Am 2:7 in Hebrew text). Amos, as a shepherd, appropriately draws his similes from rustic scenes.
14. flight shall perish from... swift—Even the swift shall not be able to escape.
strong shall not strengthen his force—that is, shall not be able to use his strength.
himself—literally, "his life."
16. flee... naked—If any escape, it must be with the loss of accoutrements, and all that would impede rapid flight. They must be content with saving their life alone.