อาโมส 2:5 วิจารณ์

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.

But I will send a fire upon Judah,.... An enemy, Nebuchadnezzar, who should burn, waste, and destroy, all that were in his way: and it shall devour the palaces of Jerusalem; the chief city of Judah, the royal city, where stood the temple, the palace of the most High, and the palaces of the king and his nobles; these were burnt with fire when it was taken by the Chaldean army, about two hundred years after this prophecy, Jer 52:13.

(Verse 4, 5.) Thus says the Lord: On account of three crimes of Judah, and on account of four, I will not turn them aside, because they have rejected the law of the Lord and have not kept his commandments. They have been deceived by their idols, after which their fathers walked, and I will send fire into Judah, and it will devour the palaces of Jerusalem. LXX: Thus says the Lord: On account of three impieties of the sons of Judah, and on account of four, I will not turn away from them, because they have rejected the law of the Lord and have not kept his precepts, and they have been deceived by their vanities, which their fathers followed, and I will send fire into Judah, and it will devour the foundations of Jerusalem. Regarding the other aforementioned cities and peoples, such as Damascus and Gaza, Ashkelon and Gaza, Ashkelon and Azotus, Tyre and Idumea, and the sons of Ammon and Moab, it does not reproach them for rejecting the law of God and despising His commandments; for they did not have the written law, but the natural law. Hence, it says that they violated their own bowels and the bowels of mercy, and crushed pregnant women in iron chariots, and carried away the captivity of Solomon, whether it was perfect or incomplete, and confined it in Idumea, and did not remember the covenant of their fathers, and pursued their brother with the sword. And they burst forth not only with cruelty, but with fury, to the extent that they burned the bones of the king of Idumea, and did not allow death to be the final evil for everyone. But Judas, at that time, in which these things were being said, had the religion of God and the temple and the ceremonies, who had received the law, and the precepts, and the judgments, and the testimonies, and the commandments (concerning the difference of which is more fully debated in the eighteenth psalm, and in the one hundred and eighteenth), is reproached by the Lord and convicted, and will receive worthy punishments, because he has rejected His law, and has not kept His commandments. Because he rejected and despised them, his idols deceived him in order and way. For he could not be deceived by idols before he rejected the law of the Lord and did not keep His commandments. These are the idols after which their fathers went in Egypt, fabricating the images of the Egyptian bull, and worshiping Beelphegor, and honoring Astaroth and Baalim. Therefore, the Lord threatens even Judah that he will send fire, which will devour the houses and foundations of Jerusalem: not the one in which the vision of peace dwells, but those that have risen under the name Jerusalem in different cities. Whatever we have said about Judah, it pertains to the Church, in which there is true confession, and the peace of the Lord, and the vision of truth. And therefore it is argued against him, that he has despised the law of God and has not kept his commandments, and each one, worshipping his own vices and sins, has begun to have God from whom he has been conquered, as the apostle Peter says: For by whom a person is overcome, to him he is a slave (2 Peter 2:19). The covetous worships gold, the glutton worships his belly, the lustful worships his genitals and Beelphegor: the lascivious woman, although she may live in luxury, is dead, and she worships the pleasures of Venus. Where will the Lord send fire upon Judah, and it will devour the most wicked and sinful houses, which have lost the glory of Jerusalem; at the same time, we learn that the Creator of all things does not only care for the Jews and Israel, but also for all the nations, and according to the Apostle, those who sin without the law will perish without the law, and those who commit sins under the law will be judged by the law of the Lord (Rom. II).

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.

I will send a fire upon Judah - This fire was the war made upon the Jews by Nebuchadnezzar, which terminated with the sackage and burning of Jerusalem and its palace the temple.

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].

a fire--Nebuchadnezzar.

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.