Amos 1:2 Kommentar

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

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, Amo 1:1. He first foretells a drought in the land of Israel, in the most fruitful places, which would cause mourning among the shepherds, Amo 1:2; then the captivity of the Syrians, whose metropolis was Damascus, Amo 1:3. Next the destruction of the Philistines, whose principal cities were Gaza, Ashdod, Askelon, and Ekron, Amo 1:6. After that the ruin of Tyre, with the reason of it, Amo 1:9; then the calamities that should come upon Edom, whose chief places were Teman and Bozrah, Amo 1:11; and lastly the desolations of the Ammonites, whose metropolis, Rabbah, should be destroyed, and their king and princes go into captivity, Amo 1:13; and all this for the sins of each of these nations.

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" (s); being destroyed by the drought, as the cattle upon them are said to mourn and groan, Joe 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, Sa1 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 way (t); 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.'' (s) "pascua pastorum", Vatablus, Piscator, Grotius, Burkius. (t) "Navita de ventis, de tauris narrat arator, Enumerat miles vulnera, pastor oves". Propert. I. 2. Eleg. 1.

(Verse 2.) And he said: The Lord from Zion shall roar, and from Jerusalem he shall give his voice. And the pastures of the shepherds have shone, and the top of Carmel has dried up. LXX: And he said: The Lord from Zion has spoken, and from Jerusalem he has given his voice, and the pastures of the shepherds have shone, and the top of Carmel has dried up. It is natural that all artisans of their craft speak with examples, and each one brings forth the likeness of the one in which he has spent his time: for example, the sailor and the navigator compare their sadness to a storm; they call damage, shipwreck; they call their enemies, adverse winds. Once again, it names prosperity and joy, the most gentle breeze and favorable winds; calm seas and waters, like peaceful fields. From the opposite direction, the soldier signifies whatever he says, shield, sword, armor, helmet, spear, bow, arrow, death, wound, and victory. In the mouths of philosophers, Socrates and Plato are always present, Xenophon and Theophrastus, Zeno and Aristotle, Stoics and Peripatetics. Orators praise Lysias and Hyperides, Pericles and Demosthenes, Gracchi, Catos, Ciceros, and Hortensius in heaven. If they are epic poets, they frequently mention Homer and Virgil; if they are lyric poets, they celebrate Pindar and Flaccus. Why were these things said? To show that even the prophet Amos, who was a shepherd of shepherds, not in cultivated places with planted trees and vineyards, or certainly among green forests and meadows, but in the vastness of the wilderness, where the fierceness of lions and the killing of livestock dwell, made use of his skill in words, in order to mention the terrible and fearful voice of the Lord, the roaring of lions, and the growling of a lion. Comparing the destruction of the Israelite cities to the solitude of shepherds and the dryness of mountains: The Lord, he says, will roar from Zion, and from Jerusalem he will give his voice. In Hebrew, to roar is called Jesag: Beautifully he will roar from Zion, and from Jerusalem he will give his voice, where the temple and the religion of God were, in order to teach that God is not present in the cities of Israel, that is, in Bethel and Dan, where the golden calves were, nor in the capital city of Samaria and Jezreel, but rather in the true religion, which was practiced at that time in Zion and Jerusalem. With the roaring of Zion, and giving his voice from Jerusalem (for the law shall go forth from Zion, and the word of the Lord from Jerusalem), all the shepherds and kings of Israel have mourned, and the peak of Carmel has dried up, which once abounded with joyful pastures. Carmel is called in Greek and Latin, but in Hebrew it is called Chermel: and there are two mountains, which are called by this name. One in which Nabal was, Carmelus, the husband of Abigail to the South. According to Ptolemy, the place formerly called Acho, which is close to the sea, where the prophet Elias obtained rain on bended knees (1 Kings 15). If therefore it refers to Chermel, where Nabal lived, it is more suitable for the flocks of shepherds, because it is close to the wilderness (3 Kings 18). But if it refers to that place which is near the coast, it pertains to the kings and the pride of the kings of Israel, whom he says are to be devastated like the desert mountains when captivity is imminent. Otherwise, when the Lord from Zion and Jerusalem, from the watchtower of the Church, which is situated on the mountain and cannot be hidden, and in which the vision of peace is, has given through the old and new Testament, and through the ecclesiastical teachers his voice, and has sounded as a clear trumpet, then all the beautiful things of the shepherds, that is, the doctrine of the heretics, which seemed composed in beautiful language, and the knowledge of circumcision (for this is interpreted as Chermel, through which they promise themselves the knowledge of the true circumcision), will mourn and wither, and thousands of peoples, who are called flocks because of their simplicity, will wither suddenly with drought.

This chapter denounces judgments against the nations bordering on Palestine, enemies to the Jews, viz., the Syrians, Amo 1:1-5; Philistines, Amo 1:6-8; Tyrians, Amo 1:9, Amo 1:10; Edomites, Amo 1:11, Amo 1:12; and Ammonites, Amo 1:13-15. The same judgments were predicted by other prophets, and fulfilled, partly by the kings of Assyria, and partly by those of Babylon; though, like many other prophecies, they had their accomplishment by degrees, and at different periods. The prophecy against the Syrians, whose capital was Damascus, was fulfilled by Tiglath-pileser, king of Assyria; see Kg2 16:9. The prophecy against Gaza of the Philistines was accomplished by Hezekiah, Kg2 18:8; by Pharaoh, Jer 47:1; and by Alexander the Great; see Quintius Curtius, lib. 4. c. 6. The prophecy against Ashdod was fulfilled by Uzziah, Ch2 26:6; and that against Ashkelon by Pharaoh, Jer 47:5. All Syria was also subdued by Pharaoh-necho; and again by Nebuchadnezzar, who also took Tyre, as did afterwards Alexander. Nebuchadnezzar also subdued the Edomites, Jer 25:9, Jer 25:21; Jer 27:3, Jer 27:6. Judas Maccabeus routed the remains of them, 1 Maccabees 5:3; and Hyrcanus brought them under entire subjection. The Ammonites were likewise conquered by Nebuchadnezzar. The earthquake, which the prophet takes for his era, is perhaps referred to in Zac 14:5, and also in Isa 5:25. Josephus ascribes it to Uzziah's invasion of the priestly office; see Ch2 26:16.

The Lord will roar from Zion - It is a pity that our translators had not followed the hemistich form of the Hebrew: - Jehovah from Zion shall roar, And from Jerusalem shall give forth his voice; And the pleasant dwellings of the shepherds shall mourn, And the top of mount Carmel shall wither. Carmel was a very fruitful mountain in the tribe of Judah, Jos 15:56; Isa 35:2. This introduction was natural in the mouth of a herdsman who was familiar with the roaring of lions, the bellowing of bulls, and the lowing of kine. The roaring of the lion in the forest is one of the most terrific sounds in nature; when near, it strikes terror into the heart of both man and beast.

GOD'S JUDGMENTS ON SYRIA, PHILISTIA, TYRE, EDOM, AND AMMON. (Amo 1:1-15) 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 Sa1 17:40). which he saw--in supernatural vision (Isa 1:1). two years before the earthquake--mentioned in Zac 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.

will roar--as a lion (Joe 3:16). Whereas Jehovah is there represented roaring in Israel's behalf, here He roars against her (compare Psa 18:13; 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! (Sol 7:5; Isa 33:9; Isa 35:2; Jer 50:19; Nah 1:4).

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