Amosa 2:7 Komentarz

In this chapter, I. God, by the prophet, proceeds in a like controversy with Moab as before with other nations (Amo 2:1-3). II. He shows what quarrel he had with Judah (Amo 2:4, Amo 2:5). III. He at length begins his charge against Israel, to which all that goes before is but an introduction. Observe, 1. The sins they are charged with - injustice, oppression, whoredom (Amo 2:6-8). 2. The aggravations of those sins - the temporal and spiritual mercies God had bestowed upon them, for which they had made him such ungrateful returns (Amo 2:9-12). 3. God's complaint of them for their sins (Amo 2:13) and his threatenings of their ruin, and their utter inability to prevent it (Amo 2:14-16).

INTRODUCTION TO AMOS 2 In this chapter the prophet foretells the calamities that should come upon the Moabites for their transgressions, Amo 2:1; and the destruction of Judah and Jerusalem for their iniquities, Amo 2:4; also the judgments of God that should come upon Israel the ten tribes for their sins, which sins are enumerated; their oppression of the poor, their lewdness and idolatry, Amo 2:6; and which are aggravated by the blessings of goodness bestowed upon them, both temporal and spiritual, Amo 2:9; wherefore they are threatened with ruin, which would be inevitable, notwithstanding their swiftness, strength, and courage, and their skill in shooting arrows, and riding horses, Amo 2:13.

That pant after the dust of the earth on the head of the poor,.... Either were greedy after money, the dust of the earth, and even that small portion of it the poor were possessed of; they could not be easy that they should enjoy that little of it they did, but were desirous to get it out of their hands by oppression and injustice: or they were eagerly desirous of throwing the poor upon the earth, and trampling upon them, and dragging them through the dust of it, thereby filling their heads and covering their faces with it; and caused them to put their mouths in the dust, and be humble suppliants to them. Some think there is an allusion to an ancient custom, which Joseph ben Gorion (r) speaks of, that a guilty person should stand before the judges, clad in black, and his head covered with dust; and this these judges desired here might be done by the rich, that the poor might be accused by them from whom they expected gifts: and turn aside the way of the meek; decline doing them justice, pervert it, and hinder the course of it, denying it to those who are humble, meek, and modest; or else by one means or another turned them from the good ways in which they were walking, and by degrees at length brought them to such impudence and immodesty as is next expressed, so Aben Ezra: and a man and his father will go in unto the same maid, to profane my holy name; that is, will be guilty of such uncleanness, as not only to have and enjoy the same harlot, but of such incest, as that the son would lie with his father's wife, and the father lie with his son's wife; a sin which was not named among the Gentiles, Co1 5:1; and whereby the name of God was blasphemed among them, as if their religion taught them and encouraged them in such filthy actions; see Rom 2:24. (r) Hist. Heb. c. 44. apud Drusium in loc.

a man and his father go in to the same maiden: In these laws it is not written that a father and son ought not to have the same concubine, but, in the prophet, it is thought deserving of the most extreme condemnation, “A man and his father” it is said “will go in unto the same maid.” And how many other forms of unclean lust have been found out in the devils’ school, while divine scripture is silent about them, not choosing to befoul its dignity with the names of filthy things and condemning their uncleanness in general terms! As the apostle Paul says, “Fornication and all uncleanness…let it not be once named among you as becometh saints,”Eph. v. 3. thus including the unspeakable doings of both males and females under the name of uncleanness. It follows that silence certainly does not give license to voluptuaries.

The example of the patriarch seemed injurious to many who indulged their flesh so far as to live with sisters in their lifetime. What ought to be my course? To quote the Scriptures, or to work out what they leave unsaid? In the Pentateuch, it is not written that a father and son ought not to have the same concubine, but in the prophet, it is thought deserving of the most extreme condemnation. “A man and his father,” it is said, “will go in unto the same maid.” It makes one reflect upon how many other forms of unclean lust have been found out in the devil’s school, while divine Scripture remains silent about them, not choosing to befoul its dignity with the names of filthy things and condemning their uncleanness in general terms! Recall that the apostle Paul says, “Fornication and all uncleanness … let it not be one named among you as become saints.” This includes the unspeakable doings of both males and females under the name of uncleanness. It follows that silence certainly does not give license to voluptuaries.

(Vers. 6 seqq.) Thus says the Lord: For three crimes of Israel, and for four, I will not revoke my word: Because they sell the just man for silver, and the poor man for a pair of sandals. They trample the heads of the weak into the dust of the earth, and they force the lowly off the path. Son and father go to the same prostitute, profaning my holy name. Upon garments taken in pledge, they recline beside every altar; and the wine of those who have been fined, they drink in the house of their God. LXX: Thus says the Lord: For three transgressions of Israel, and for four, I will not turn away from them: because they have sold the righteous for silver, and the poor for a pair of shoes. They trample on the dust of the earth and crush the heads of the poor. They turn aside the way of the humble, and a man and his father go in to the same maiden to profane my holy name. They tie themselves to altars with cords and drink wine obtained through fraud in the house of their God. Therefore, he places the last of Israel, that is, the ten tribes, because we have foretold in writing nearly everything that follows in order to include the prophetic discourse of the book under one text. Therefore, first of all, their wickedness or impiety is in three or four crimes, namely, that they sold a man for money, and a just man, who is more admirable in this, that he was not overcome by poverty so as to do anything unjust: and indeed, if they had sold a poor just man compelled by the necessity of hunger for a price, there would be some excuse for the crime; but now they have sold the precious soul of a man for a most worthless thing, for shoes with which they trample on dust and dung. These people, according to the Septuagint, strike the head of the poor; according to the Hebrew, they crush the heads of the poor into the dust of the earth, and they are so filled with pride that they refuse to walk with other men. And so, not satisfied with this wicked deed, both the son and the father have violated together a young girl, in order to desecrate the holy name of God. Therefore, whatever is done shamefully is attributed to an injury against God, who says: Through you my name is blasphemed among the Gentiles (2 Peter 2:2). This is what the Apostle writes to the Corinthians: Indeed, fornication is heard among you, and such fornication as is not even among the Gentiles, so that someone may have his father's wife. And you are puffed up, and have not rather mourned, that he who has done this deed might be taken away from among you (II Cor. V, 1, 2). It often happens that a father defiles his son's wife, the father-in-law defiles his daughter-in-law, which is prohibited in the Law: You shall not uncover the nakedness of your father, and you shall not uncover the nakedness of your daughter-in-law (Leviticus XVIII, 7). Therefore, the letter also has the greatest usefulness if it is preserved. And because every vice, if it exceeds the boundary of shame, punishes crimes with other crimes, and it always proceeds to worse things, even over the pledged garments, ten tribes slept next to every altar, which the Hebrews interpret as follows: On the garments of those who did not want to go to idols, and they reclined on what they had forcibly taken while feasting in the idol. According to the Septuagint, there was such contempt for God that they would stretch out their garments in which they sleep or commit fornication, with ropes next to the altar, and they would make παραπετάσματα, that is, veils, so that no one could see the fornicators in the Temple. And they would also serve drunkenness and lust, even buying the wine they drank not with their own labor, but with deceit. And they would do this in their god's temple, so that they would defile those whom they thought were gods with filth and debauchery. They speak these things and thus explain, those who follow a simple history. But we, who taught in Hosea, under the name of the Israelites, and Samaria, and Ephraim, and the sons of Joseph (from which tribe Jeroboam was, who separated the people from the kingdom of David and Jerusalem, and the temple of God), are understood to signify heretics: even now, after Judah and Jerusalem, which is interpreted as the Church, let us understand that the prophetic discourse is directed towards heretics, who sell a holy and righteous man, but poor, for money. A poor and just man, he is an ecclesiastic, who does not have knowledge of the Scriptures, but is content with simplicity, and does the commandments that are given, of whom it is written: The poor man does not endure threats (Prov. XIII, 8). And to the Galatians: Only that we should be mindful of the poor (Gal. II, 10). All heretics do these things for wealth, and for the shoes with which they trample on the dust of the earth: for they cannot stand with bare feet on the holy ground (on which Moses and Joshua the son of Nun stood, Exod. III; Josh. V): therefore the apostles are commanded to walk with bare feet (Luke X), so that they have no possessions or skins, which pertain to the flesh), thus they strike the poor on the head. And the Savior commanded his disciples that, if perchance, because they were still in the world, some mortal thing had clung to their actions, they should shake the dust off their feet (Matt. X, Mark V). But the heretics strike the heads of the poor, although this is not written in Hebrew (Let it be read in Greek), because they have turned away from the path of the humble. That path of the humble is the one that says: I am the way, the truth, and the life (John XIV, 6), which urges us to walk in it, and it says: Come to me, all you who labor and are burdened, and I will give you rest (Matt. XI, 28). But all the leaders of the heretics swell with pride, concerning whom the Apostle also speaks: 'Lest being puffed up he fall into the judgment of the devil' (1 Timothy 3:6), who says: 'I will ascend into heaven, I will exalt my throne above the stars of God; I will sit also upon the mount of the congregation, in the sides of the north' (Isaiah 14). Therefore, God resists the proud heretics, but gives grace to the humble ecclesiastics (James 4). Moreover, the son and the father entered unto a maiden, to violate and defile the holy name of God. We often read that our father is the Jewish people, as Paul says: I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea (I Cor. X, 1, 2). And in another place: Ask your fathers, and they will tell you; your elders, and they will declare to you (Deut. XXXII, 7). And again: For your fathers, sons are born to you (Psal. XLIV, 17). And the Church of the Gentiles speaks: The sons of my mother fought against me (Song of Songs 1:5). Therefore we are sons, and the father is the Jewish people. We sin and commit a crime, when we enter into the observation of the Sabbath and circumcision, abolishing the ceremonies of the law with our parent, to whom the Apostle says: Behold, I Paul say to you, that if you be circumcised, Christ shall profit you nothing (Galatians 5:2, 4). And again: Those who are justified by the law have fallen from grace. Whoever enters the Church in such a way that he keeps the law in the gospel, he enters with the father to the virgin and commits fornication, and violates the name of the Lord. Hence those who say that they do not harm the Jews after the advent of Christ, if they believe in the Lord in such a way that they also keep the precepts of the Law, they contaminate the father and the son with one fornication. And they also tie their garments with ropes and make veils next to the altar, pretending the faith of Christ. For as many as have been baptized in Christ, have put on Christ (Galatians 3), and they oppose their garments, which have bound them with the cords of sins, to the eyes of those who see, so that their wicked deeds may not be seen: so that whoever looks at the altar may not suspect immorality. All heretics under the name of Christ do this, fornicating and obscuring the testimonies of the Scriptures with their errors and lies. Therefore, the apostles spread their garments on the colt of an ass, so that the Lord may sit more comfortably (Matthew 21), and he may trample the path adorned with the Law and the Prophets. On the contrary, heretics do not lay down their garments in the footsteps of the Savior; but they bind them next to the altar, and they pretend their sins, in order to drink the wine of deceit, or of the condemned, who, because they have departed from the Church, have been condemned. This wine is the wine of Sodom, the fury of dragons and adders, which whoever drinks it cannot be healed. But they drink the wine not in the house of God, where the temple is and Jerusalem; but in their own house of God, which they have fabricated for themselves with crafty speech.

They so multiplied their ill-gotten gains as to betray the rights of the needy for the basest profit (the meaning of the phrase “sandals trampling the dust of the earth,” which was clear proof of their setting no store by justice, especially as they easily did so for base profit). “They pummeled the heads of the poor.” Of the same people he says that they not only failed to vindicate their claim on justice but even belabored them without risk—hence his going on, “and strayed from the path of the lowly.” Though their behavior was correct, they changed the verdict to a negative one, scorning them for their lowliness.

The prophet goes on to declare the judgments of God against Moab, Amo 2:1-3; against Judah, Amo 2:4, Amo 2:5; and then against Israel, the particular object of his mission. He enumerates some of their sins, Amo 2:6-8, aggravated by God's distinguishing regard to Israel, Amo 2:9-12; and they are in consequence threatened with dreadful punishments, Amo 2:13-16. See Kg2 15:19; Kg2 17:6.

CHARGES AGAINST MOAB, JUDAH, AND LASTLY ISRAEL, THE CHIEF SUBJECT OF AMOS' PROPHECIES. (Amos 2:1-16) 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 (Kg2 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].

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 Sa2 1:2; Job 2:12; Eze 27:30). turn aside . . . way of . . . meek--pervert their cause (Amo 5:12; Job 24:4 [GROTIUS]; Isa 10:2). a man and his father--a crime "not so much as named among the Gentiles" (Co1 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 Amo 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.

Moab. - Amo 2:1. "Thus saith Jehovah: for three transgressions of Moab, and for four, I shall not reverse it, because it has burned the bones of the king of Edom into lime, Amo 2:2. I send fire into Moab, and it will devour the palaces of Kirioth, and Moab will perish in the tumult, in the war-cry, in the trumpet-blast. Amo 2:3. And I cut off the judge from the midst thereof, and all its princes do I strangle with it, saith Jehovah." The burning of the bones of the king of Edom is not burning while he was still alive, but the burning of the corpse into lime, i.e., so completely that the bones turned into powder like lime (D. Kimchi), to cool his wrath still further upon the dead man (cf. Kg2 23:16). This is the only thing blamed, not his having put him to death. No record has been preserved of this event in the historical books of the Old Testament; but it was no doubt connected with the war referred to in 2 Kings 3, which Joram of Israel and Jehoshaphat of Judah waged against the Moabites in company with the king of Edom; so that the Jewish tradition found in Jerome, viz., that after this war the Moabites dug up the bones of the king of Edom from the grace, and heaped insults upon them by burning them to ashes, is apparently not without foundation. As Amos in the case of all the other nations has mentioned only crimes that were committed against the covenant nation, the one with which the Moabites are charged must have been in some way associated with either Israel or Judah, that is to say, it must have been committed upon a king of Edom, who was a vassal of Judah, and therefore not very long after this war, since the Edomites shook off their dependence upon Judah in less than ten years from that time (Kg2 8:20). As a punishment for this, Moab was to be laid waste by the fire of war, and Keriyoth with its palaces to be burned down. הקּריּות is not an appellative noun (τῶν πόλεων αὐτῆς, lxx), but a proper name of one of the chief cities of Moab (cf. Jer 48:24, Jer 48:41), the ruins of which have been discovered by Burckhardt (Syr. p. 630) and Seetzen (ii. p. 342, cf. iv. p. 384) in the decayed town of Kereyat or Krrit. The application of the term מת to Moab is to be explained on the supposition that the nation is personified. שׁאון signifies war tumult, and בּתרוּעה is explained as in Amo 1:14 by בּקול שׁופר, blast of the trumpets, the signal for the assault or for the commencement of the battle. The judge with all the princes shall be cut off miqqirbâh, i.e., out of the land of Moab. The feminine suffix refers to Moab as a land or kingdom, and not to Keriyoth. From the fact that the shōphēt is mentioned instead of the king, it has been concluded by some that Moab had no king at that time, but had only a shōphēt as its ruler; and they have sought to account for this on the ground that Moab was at that time subject to the kingdom of the ten tribes (Hitzig and Ewald). But there is no notice in the history of anything of the kind, and it cannot possibly be inferred from the fact that Jeroboam restored the ancient boundaries of the kingdom as far as the Dead Sea (Kg2 14:25). Shōphēt is analogous to tōmēkh shēbhet in Amo 1:5, and is probably nothing more than a rhetorical expression applied to the מלך, who is so called in the threat against Ammon, and simply used for the sake of variety. The threatening prophecies concerning all the nations and kingdoms mentioned from Amo 1:6 onwards were fulfilled by the Chaldeans, who conquered all these kingdoms, and carried the people themselves into captivity. For fuller remarks upon this point, see at Jeremiah 48 and Eze 25:8.