Amos 1:5 Commento

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.

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, Kg1 20:23. Mr. Maundrell (g) 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 Calmet (h) 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 palace (i): Some late travellers (k) 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, Jos 11:17; and with that which Strabo (l) 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 Calmet (m) 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, Kg2 16:9. The Targum and Vulgate Latin version call it Cyrene, which some understand of Cyrene in Egypt; see Act 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 Isa 22:6; which was under his dominion; and so Josephus says (n), that he carried captive the inhabitants of Damascus into Upper Media. (g) Journey from Aleppo to Jerusalem, p. 119, 120. Ed. 7. (h) Dictionary, in the word "Heliopolis". (i) Universal History, vol. 2. p. 266. (k) Authors of "The Ruins of Balbec". (l) Geograph. l. 16. p. 519. (m) Dictionary, in the word "Eden". (n) Antiqu. l. 9. c. 12. sect. 3.

(Verse 5) Holding the scepter from the house of pleasure, and the people of Syria will be transferred to Cyrene, says the Lord. LXX: And I will cut off the tribe from men from Haran, and the captive people of Syria will be led, says the Lord. So that it is understood, I will crush and destroy, and the people of Syria will be transferred to the farthest borders of Egypt. And that which is said at the beginning: Concerning the three sins of Damascus, and concerning the four, shall I not (Alternate: shall I not indeed) turn away from him, and according to the Septuagint, shall I not (Alternate: shall I not indeed) reject him, that is, the people of Damascus, or Aram, that is, Syria, can have this meaning according to the history: If they had persecuted my people once, or even twice, I would have forgiven them. But now, since they have become cruel for a third and fourth time, to the point of driving captive multitudes with iron chariots, should I not punish them with blows? Doesn't the mercy of my mother turn away from him? But according to tropology, we can say this: the first sin is to think of evil things. The second is to find rest in perverse thoughts. The third is to carry out what you have decided in your mind. The fourth is not to repent after the sin and to take pleasure in your own wrongdoing. All heretics do this, who not only think and do evil things, but deceive the innocent with their teachings, and, following the example of the Damascenes, who interpret that they drink blood, they also drink the blood of those they have deceived. The Lord says of such great sins: is it not fitting that I punish them with blows and turn my face away from them? For those who do not see the truth of my teachings, let them be overwhelmed with darkness by the turning away of my countenance. Indeed, they have contrived and dissected in iron chariots the pregnant women of Gilead. These are the pregnant ones of whom the Lord speaks in the Gospel: Woe to the pregnant and nursing women in those days (Luke 21:23). The souls of believers are pregnant, who at the beginning of faith can say: We have conceived and given birth from your fear, O Lord (Is. XXVI, 17, 18); and if they are not equipped with iron and toothed wagons (of which the Psalmist says: The teeth of men are their weapons and arrows (Ps. LVI, 5), cut and ironed, they can also say what follows: We have given birth, we will bring forth the spirit of your salvation upon the earth. At the same time, consider that they cannot cut down men of perfect age; but those who are still in the womb, or who are unable to take solid food and are still being nourished by milk, belong to infancy. Now, these pregnant women are from Gilead, which means translation or transmigration of the testimony. For they have migrated from the Church into heresy, and have transferred the testimonies of God, which they had previously received, to foreign boundaries. But the Lord will send fire into the house of Azel, which they themselves call Azel (), that is, the vision of God: a fire that will consume the wood and straw in them, and devour the foundation of the son of Ader. For we ought to say also according to the Septuagint, lest we seem to have proposed them in vain: Ader is translated as 'elegance', which we can also call 'beauty': because every heretic discourse is well-arranged and composed, and has the beauty of secular eloquence, it deceives the listeners more easily. However, the beams of Damascus, like very strong and firm bolts, are to be understood as those who are trained in the art of dialectic and the arguments of philosophers. For example, the door is called, which conceived and gave birth to false doctrine, like Arius in Alexandria: its bolts and strongest bars, Eutychius and Eunomius, try to strengthen with syllogisms and enthymemes, even with sophisms, and pseudo-reasonings and arguments, which they have poorly invented compared to others. And when the bolts of Damascus are broken and shattered, he will also destroy the inhabitants of the field, which is interpreted as labor or pain. For all heretics have made great effort and endured great pain in seeking some order and consistency in their heresy. And I will destroy the tribe of Charram, which in our language means 'holes.' For they do not have windows, through which the light of truth may enter; but rather they have certain holes and hidden passages, through which harmful and impure creatures may enter. And the captive Aram shall be led away, a proud and lofty people, who have exalted themselves and made promises of heavenly things to themselves, so that they may be captured in their own salvation. And they shall be transferred to Cyrene, according to the Hebrew, where the calling of God is.

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 bar of Damascus - The gates, whose long traverse bars, running from wall to wall, were their strength. I will throw it open; and the gates were forced, and the city taken, as above. The plain of Aven - the house of Eden - These are names, says Bochart, of the valley of Damascus. The plain of Aven, or Birkath-Aven, Calmet says, is a city of Syria, at present called Baal-Bek, and by the Greeks Heliopolis; and is situated at the end of that long valley which extends from south to north, between Libanus and Anti-Libanus. The people of Syria shall go into captivity unto Kir - Kir is supposed to be the country of Cyrene in Albania, on the river Cyrus, which empties itself into the Caspian Sea. The fulfilment of this prophecy may be seen in Kg2 16:1-9.

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.

bar of Damascus--that is, the bar of its gates (compare Jer 51:30). 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 (Gen 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.

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).