13 Thus saith H559 the LORD; H3068 For three H7969 transgressions H6588 of the children H1121 of Ammon, H5983 and for four, H702 I will not turn away H7725 the punishment thereof; because they have ripped up H1234 the women with child H2030 of Gilead, H1568 that they might enlarge H7337 their border: H1366
Son H1121 of man, H120 set H7760 thy face H6440 against the Ammonites, H1121 H5983 and prophesy H5012 against them; And say H559 unto the Ammonites, H1121 H5983 Hear H8085 the word H1697 of the Lord H136 GOD; H3069 Thus saith H559 the Lord H136 GOD; H3069 Because thou saidst, H559 Aha, H1889 against my sanctuary, H4720 when it was profaned; H2490 and against the land H127 of Israel, H3478 when it was desolate; H8074 and against the house H1004 of Judah, H3063 when they went H1980 into captivity; H1473 Behold, therefore I will deliver H5414 thee to the men H1121 of the east H6924 for a possession, H4181 and they shall set H3427 their palaces H2918 in thee, and make H5414 their dwellings H4908 in thee: they shall eat H398 thy fruit, H6529 and they shall drink H8354 thy milk. H2461 And I will make H5414 Rabbah H7237 a stable H5116 for camels, H1581 and the Ammonites H1121 H5983 a couchingplace H4769 for flocks: H6629 and ye shall know H3045 that I am the LORD. H3068 For thus saith H559 the Lord H136 GOD; H3069 Because thou hast clapped H4222 thine hands, H3027 and stamped H7554 with the feet, H7272 and rejoiced H8055 in heart H5315 with all thy despite H7589 against the land H127 of Israel; H3478 Behold, therefore I will stretch out H5186 mine hand H3027 upon thee, and will deliver H5414 thee for a spoil H957 H897 to the heathen; H1471 and I will cut thee off H3772 from the people, H5971 and I will cause thee to perish H6 out of the countries: H776 I will destroy H8045 thee; and thou shalt know H3045 that I am the LORD. H3068
Concerning the Ammonites, H1121 H5983 thus saith H559 the LORD; H3068 Hath Israel H3478 no sons? H1121 hath he no heir? H3423 why then doth their king H4428 inherit H3423 Gad, H1410 and his people H5971 dwell H3427 in his cities? H5892 Therefore, behold, the days H3117 come, H935 saith H559 the LORD, H3068 that I will cause an alarm H8643 of war H4421 to be heard H8085 in Rabbah H7237 of the Ammonites; H1121 H5983 and it shall be a desolate H8077 heap, H8510 and her daughters H1323 shall be burned H3341 with fire: H784 then shall Israel H3478 be heir H3423 unto them that were his heirs, H3423 saith H5002 the LORD. H3068 Howl, H3213 O Heshbon, H2809 for Ai H5857 is spoiled: H7703 cry, H6817 ye daughters H1323 of Rabbah, H7237 gird H2296 you with sackcloth; H8242 lament, H5594 and run to and fro H7751 by the hedges; H1448 for their king H4428 shall go H3212 into captivity, H1473 and his priests H3548 and his princes H8269 together. H3162 Wherefore gloriest H1984 thou in the valleys, H6010 thy flowing H2100 valley, H6010 O backsliding H7728 daughter? H1323 that trusted H982 in her treasures, H214 saying, Who shall come H935 unto me? Behold, I will bring H935 a fear H6343 upon thee, saith H5002 the Lord H136 GOD H3069 of hosts, H6635 from all those that be about H5439 thee; and ye shall be driven out H5080 every man H376 right forth; H6440 and none shall gather up H6908 him that wandereth. H5074 And afterward H310 I will bring again H7725 the captivity H7622 of the children H1121 of Ammon, H5983 saith H5002 the LORD. H3068
I have heard H8085 the reproach H2781 of Moab, H4124 and the revilings H1421 of the children H1121 of Ammon, H5983 whereby they have reproached H2778 my people, H5971 and magnified H1431 themselves against their border. H1366 Therefore as I live, H2416 saith H5002 the LORD H3068 of hosts, H6635 the God H430 of Israel, H3478 Surely Moab H4124 shall be as Sodom, H5467 and the children H1121 of Ammon H5983 as Gomorrah, H6017 even the breeding H4476 of nettles, H2738 and saltpits, H4379 H4417 and a perpetual H5704 H5769 desolation: H8077 the residue H7611 of my people H5971 shall spoil H962 them, and the remnant H3499 of my people H1471 shall possess H5157 them.
But it came to pass, that when Sanballat, H5571 and Tobiah, H2900 and the Arabians, H6163 and the Ammonites, H5984 and the Ashdodites, H796 heard H8085 that the walls H2346 of Jerusalem H3389 were made up, H724 H5927 and that the breaches H6555 began H2490 to be stopped, H5640 then they were very H3966 wroth, H2734 And conspired H7194 all of them together H3162 to come H935 and to fight H3898 against Jerusalem, H3389 and to hinder H6213 H8442 it. Nevertheless we made our prayer H6419 unto our God, H430 and set H5975 a watch H4929 against them day H3119 and night, H3915 because H6440 of them. And Judah H3063 said, H559 The strength H3581 of the bearers of burdens H5449 is decayed, H3782 and there is much H7235 rubbish; H6083 so that we are not able H3201 to build H1129 the wall. H2346 And our adversaries H6862 said, H559 They shall not know, H3045 neither see, H7200 till we come H935 in the midst H8432 among H8432 them, and slay H2026 them, and cause the work H4399 to cease. H7673 And it came to pass, that when the Jews H3064 which dwelt H3427 by them H681 came, H935 they said H559 unto us ten H6235 times, H6471 From all places H4725 whence ye shall return H7725 unto us they will be upon you. Therefore set H5975 I in the lower H8482 places H4725 behind H310 the wall, H2346 and on the higher places, H6706 H6708 I even set H5975 the people H5971 after their families H4940 with their swords, H2719 their spears, H7420 and their bows. H7198 And I looked, H7200 and rose up, H6965 and said H559 unto the nobles, H2715 and to the rulers, H5461 and to the rest H3499 of the people, H5971 Be not ye afraid H3372 of them: H6440 remember H2142 the Lord, H136 which is great H1419 and terrible, H3372 and fight H3898 for your brethren, H251 your sons, H1121 and your daughters, H1323 your wives, H802 and your houses. H1004 And it came to pass, when our enemies H341 heard H8085 that it was known H3045 unto us, and God H430 had brought H6565 their counsel H6098 to nought, H6565 that we returned H7725 all of us to the wall, H2346 every one H376 unto his work. H4399 And it came to pass from that time H3117 forth, that the half H2677 of my servants H5288 wrought H6213 in the work, H4399 and the other half H2677 of them held H2388 both the spears, H7420 the shields, H4043 and the bows, H7198 and the habergeons; H8302 and the rulers H8269 were behind H310 all the house H1004 of Judah. H3063 They which builded H1129 on the wall, H2346 and they that bare H5375 burdens, H5447 with those that laded, H6006 every one with one H259 of his hands H3027 wrought H6213 in the work, H4399 and with the other H259 hand held H2388 a weapon. H7973 For the builders, H1129 every one H376 had his sword H2719 girded H631 by his side, H4975 and so builded. H1129 And he that sounded H8628 the trumpet H7782 was by me. H681 And I said H559 unto the nobles, H2715 and to the rulers, H5461 and to the rest H3499 of the people, H5971 The work H4399 is great H7235 and large, H7342 and we are separated H6504 upon the wall, H2346 one H376 far from H7350 another. H251 In what place H4725 therefore ye hear H8085 the sound H6963 of the trumpet, H7782 resort H6908 ye thither unto us: our God H430 shall fight H3898 for us. So we laboured H6213 in the work: H4399 and half H2677 of them held H2388 the spears H7420 from the rising H5927 of the morning H7837 till the stars H3556 appeared. H3318 Likewise at the same time H6256 said H559 I unto the people, H5971 Let every one H376 with his servant H5288 lodge H3885 within H8432 Jerusalem, H3389 that in the night H3915 they may be a guard H4929 to us, and labour H4399 on the day. H3117 So neither I, nor my brethren, H251 nor my servants, H5288 nor the men H582 of the guard H4929 which followed H310 me, none of us H587 put off H6584 our clothes, H899 saving that every one H376 put them off H7973 for washing. H4325
Yea also, because he transgresseth H898 by wine, H3196 he is a proud H3093 man, H1397 neither keepeth at home, H5115 who enlargeth H7337 his desire H5315 as hell, H7585 and is as death, H4194 and cannot be satisfied, H7646 but gathereth H622 unto him all nations, H1471 and heapeth H6908 unto him all people: H5971 Shall not all these take up H5375 a parable H4912 against him, and a taunting H4426 proverb H2420 against him, and say, H559 Woe H1945 to him that increaseth H7235 that which is not his! how long? and to him that ladeth H3513 himself with thick clay! H5671
And it came to pass after this, H310 that the king H4428 of the children H1121 of Ammon H5983 died, H4191 and Hanun H2586 his son H1121 reigned H4427 in his stead. Then said H559 David, H1732 I will shew H6213 kindness H2617 unto Hanun H2586 the son H1121 of Nahash, H5176 as his father H1 shewed H6213 kindness H2617 unto me. And David H1732 sent H7971 to comfort H5162 him by the hand H3027 of his servants H5650 for his father. H1 And David's H1732 servants H5650 came H935 into the land H776 of the children H1121 of Ammon. H5983 And the princes H8269 of the children H1121 of Ammon H5983 said H559 unto Hanun H2586 their lord, H113 Thinkest H5869 thou that David H1732 doth honour H3513 thy father, H1 that he hath sent H7971 comforters H5162 unto thee? hath not David H1732 rather sent H7971 his servants H5650 unto thee, to H5668 search H2713 the city, H5892 and to spy it out, H7270 and to overthrow H2015 it? Wherefore Hanun H2586 took H3947 David's H1732 servants, H5650 and shaved off H1548 the one half H2677 of their beards, H2206 and cut off H3772 their garments H4063 in the middle, H2677 even to their buttocks, H8357 and sent them away. H7971 When they told H5046 it unto David, H1732 he sent H7971 to meet H7125 them, because the men H582 were greatly H3966 ashamed: H3637 and the king H4428 said, H559 Tarry H3427 at Jericho H3405 until your beards H2206 be grown, H6779 and then return. H7725 And when the children H1121 of Ammon H5983 saw H7200 that they stank H887 before David, H1732 the children H1121 of Ammon H5983 sent H7971 and hired H7936 the Syrians H758 of Bethrehob, H1050 and the Syrians H758 of Zoba, H6678 twenty H6242 thousand H505 footmen, H7273 and of king H4428 Maacah H4601 a thousand H505 men, H376 and of Ishtob H382 twelve H6240 H8147 thousand H505 men. H376 And when David H1732 heard H8085 of it, he sent H7971 Joab, H3097 and all the host H6635 of the mighty men. H1368 And the children H1121 of Ammon H5983 came out, H3318 and put the battle H4421 in array H6186 at the entering in H6607 of the gate: H8179 and the Syrians H758 of Zoba, H6678 and of Rehob, H7340 and Ishtob, H382 and Maacah, H4601 were by themselves H905 in the field. H7704
Then Nahash H5176 the Ammonite H5984 came up, H5927 and encamped H2583 against Jabeshgilead: H3003 H1568 and all the men H582 of Jabesh H3003 said H559 unto Nahash, H5176 Make H3772 a covenant H1285 with us, and we will serve H5647 thee. And Nahash H5176 the Ammonite H5984 answered H559 them, On this H2063 condition will I make H3772 a covenant with you, that I may thrust out H5365 all your right H3225 eyes, H5869 and lay H7760 it for a reproach H2781 upon all Israel. H3478
And said H559 unto him, Thus saith H559 Jephthah, H3316 Israel H3478 took not away H3947 the land H776 of Moab, H4124 nor the land H776 of the children H1121 of Ammon: H5983 But when Israel H3478 came up H5927 from Egypt, H4714 and walked H3212 through the wilderness H4057 unto the Red H5488 sea, H3220 and came H935 to Kadesh; H6946 Then Israel H3478 sent H7971 messengers H4397 unto the king H4428 of Edom, H123 saying, H559 Let me, I pray thee, pass through H5674 thy land: H776 but the king H4428 of Edom H123 would not hearken H8085 thereto. And in like manner they sent H7971 unto the king H4428 of Moab: H4124 but he would H14 not consent: and Israel H3478 abode H3427 in Kadesh. H6946 Then they went along H3212 through the wilderness, H4057 and compassed H5437 the land H776 of Edom, H123 and the land H776 of Moab, H4124 and came H935 by the east side H4217 H8121 of the land H776 of Moab, H4124 and pitched H2583 on the other side H5676 of Arnon, H769 but came H935 not within the border H1366 of Moab: H4124 for Arnon H769 was the border H1366 of Moab. H4124 And Israel H3478 sent H7971 messengers H4397 unto Sihon H5511 king H4428 of the Amorites, H567 the king H4428 of Heshbon; H2809 and Israel H3478 said H559 unto him, Let us pass, H5674 we pray thee, through thy land H776 into H5704 my place. H4725 But Sihon H5511 trusted H539 not Israel H3478 to pass H5674 through his coast: H1366 but Sihon H5511 gathered H622 all his people H5971 together, H622 and pitched H2583 in Jahaz, H3096 and fought H3898 against Israel. H3478 And the LORD H3068 God H430 of Israel H3478 delivered H5414 Sihon H5511 and all his people H5971 into the hand H3027 of Israel, H3478 and they smote H5221 them: so Israel H3478 possessed H3423 all the land H776 of the Amorites, H567 the inhabitants H3427 of that country. H776 And they possessed H3423 all the coasts H1366 of the Amorites, H567 from Arnon H769 even unto Jabbok, H2999 and from the wilderness H4057 even unto Jordan. H3383 So now the LORD H3068 God H430 of Israel H3478 hath dispossessed H3423 the Amorites H567 from before H6440 his people H5971 Israel, H3478 and shouldest thou possess H3423 it? Wilt not thou possess H3423 that which Chemosh H3645 thy god H430 giveth thee to possess? H3423 So whomsoever the LORD H3068 our God H430 shall drive out H3423 from before H6440 us, them will we possess. H3423 And now art thou any thing better H2896 than Balak H1111 the son H1121 of Zippor, H6834 king H4428 of Moab? H4124 did he ever H7378 strive H7378 against Israel, H3478 or did he ever H3898 fight H3898 against them, While Israel H3478 dwelt H3427 in Heshbon H2809 and her towns, H1323 and in Aroer H6177 and her towns, H1323 and in all the cities H5892 that be along by the coasts H3027 of Arnon, H769 three H7969 hundred H3967 years? H8141 why therefore did ye not recover H5337 them within that time? H6256 Wherefore I have not sinned H2398 against thee, but thou doest H6213 H853 me wrong H7451 to war H3898 against me: the LORD H3068 the Judge H8199 be judge H8199 this day H3117 between the children H1121 of Israel H3478 and the children H1121 of Ammon. H5983 Howbeit the king H4428 of the children H1121 of Ammon H5983 hearkened H8085 not unto the words H1697 of Jephthah H3316 which he sent H7971 him.
And the anger H639 of the LORD H3068 was hot H2734 against Israel, H3478 and he sold H4376 them into the hands H3027 of the Philistines, H6430 and into the hands H3027 of the children H1121 of Ammon. H5983 And that year H8141 they vexed H7492 and oppressed H7533 the children H1121 of Israel: H3478 eighteen H8083 H6240 years, H8141 all the children H1121 of Israel H3478 that were on the other side H5676 Jordan H3383 in the land H776 of the Amorites, H567 which is in Gilead. H1568 Moreover the children H1121 of Ammon H5983 passed over H5674 Jordan H3383 to fight H3898 also against Judah, H3063 and against Benjamin, H1144 and against the house H1004 of Ephraim; H669 so that Israel H3478 was sore H3966 distressed. H3334
An Ammonite H5984 or Moabite H4125 shall not enter H935 into the congregation H6951 of the LORD; H3068 even to their tenth H6224 generation H1755 shall they not enter H935 into the congregation H6951 of the LORD H3068 for H5704 ever: H5769 Because H1697 they met H6923 you not with bread H3899 and with water H4325 in the way, H1870 when ye came forth H3318 out of Egypt; H4714 and because they hired H7936 against thee Balaam H1109 the son H1121 of Beor H1160 of Pethor H6604 of Mesopotamia, H763 to curse H7043 thee.
Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Amos 1
Commentary on Amos 1 John Gill's Exposition of the Bible
INTRODUCTION TO AMOS 1
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, Amos 1:1. He first foretells a drought in the land of Israel, in the most fruitful places, which would cause mourning among the shepherds, Amos 1:2; then the captivity of the Syrians, whose metropolis was Damascus, Amos 1:3. Next the destruction of the Philistines, whose principal cities were Gaza, Ashdod, Askelon, and Ekron, Amos 1:6. After that the ruin of Tyre, with the reason of it, Amos 1:9; then the calamities that should come upon Edom, whose chief places were Teman and Bozrah, Amos 1:11; and lastly the desolations of the Ammonites, whose metropolis, Rabbah, should be destroyed, and their king and princes go into captivity, Amos 1:13; and all this for the sins of each of these nations.
The words of Amos,.... Not which he spoke of or for himself, but from the Lord; all the prophecies, visions, and revelations made unto him, are intended:
who was among the herdsmen of Tekoa; which was not in the tribe of Asher, as Kimchi; nor of Zebulun, as Pseudo-EpiphaniusF9De Vita Prophet. c. 12. ; but in the tribe of Judah, 2 Chronicles 11:5. It lay to the south, and was six miles from Bethlehem. Mr. MaundrellF11Journey from Aleppo to Jerusalem, p. 88. says it is nine miles distant, to the south of it; and, according to JeromF12Proem. in Amos & Comment. in Jer. vi. 1. , it was twelve miles from Jerusalem; though he elsewhereF13De locis Hebr. in voce Elthei, fol. 91. B. says, Thecua, or Tekoa, is a village at this day, nine miles from Aelia or Jerusalem, of which place was Amos the prophet, and where his sepulchre is seen: either there is a mistake of the number, or of Aelia for Bethlehem; the former rather seems to be the case; according to JosephusF14De Bello Jud. l. 4. c. 9. sect. 5. , it was not far from the castle of Herodium. The Misnic doctorsF15Misn. Menachot, c. 8. sect. 3. speak of it as famous for oil, where the best was to be had; near to it was a wilderness, called the wilderness of Tekoa; and JeromF16Proem. in Amos. says, that beyond it there was no village, nor so much as huts and cottages, but a large wilderness, which reached to the Red sea, and to the borders of the Persians, Ethiopians, and Indians, and was full of shepherds, among whom Amos was; whether he was a master herdsman, or a servant of one, is not said. The word is used of the king of Moab, who is said to be a "sheepmaster", 2 Kings 3:4; he traded in cattle, and got riches thereby; and so the Targum here renders it,
"who was lord or master of cattle;'
and Kimchi interprets it, he was a great man among the herdsmen; and so it was a piece of self-denial to leave his business, and go to prophesying; but rather he was a servant, and kept cattle for others, which best agrees with Amos 7:14; and so is expressive of the grace of God in calling so mean a person to such a high office. The word used signifies to mark; and shepherds were so called from marking their sheep to distinguish them, which seems to be the work of servants; and, in the Arabic language, a kind of sheep deformed, and of short feet, are so called:
which he saw concerning Israel; or, against IsraelF17על ישראל "contra Israelem", so some in Drusius. , the ten tribes, to whom he was sent, and against whom he prophesied chiefly; for he says very little of Judah. Words are more properly said to be spoken or heard; but here they are said to be seen; which shows that not bare words are meant, but things, which the prophet had revealed to him in a visionary way, and he delivered; see Isaiah 2:1;
in the days of Uzziah king of Judah; who was also called Azariah, 2 Kings 15:1;
and in the days of Jeroboam the son of Joash king of Israel; so he is called to distinguish him from Jeroboam the son of Nebat; this king was the grandson of Jehu; he was, as Jerom says, before Sardanapalus reigned over the Assyrians, and Procas Sylvius over the Latines:
two years before the earthquake; which was well known in those times, and fresh in memory. Zechariah speaks of it many years after, from whom we learn it was in the days of Uzziah, Zechariah 14:5. The Jewish writers generally say that it was when Uzziah was smote with leprosy for invading the priest's office; and was in the year in which he died, when Isaiah had a vision of the glory of the Lord, and the posts of the house moved, Isaiah 6:1; and with whom JosephusF18Antiqu. l. 9. c. 10. sect. 4. agrees; who also relates, that the temple being rent by the earthquake, the bright light of the sun shone upon the king's face, and the leprosy immediately seized him; and, at a place before the city called Eroge, half part of a mountain towards the west was broken and rolled half a mile towards the eastern part, and there stood, and stopped up the ways, and the king's gardens; but this cannot be true, as Theodoret observes; since, according to this account, Amos must begin to prophesy in the fiftieth year of Uzziah; for he reigned fifty two years, and he began his reign in the twenty seventh year of Jeroboam, 2 Kings 15:1; who reigned forty one years, 2 Kings 14:23; so that Uzziah and he were contemporary fourteen years only, and Jeroboam must have been dead thirty six years when it was the fiftieth of Uzziah; whereas they are here represented as contemporary when Amos began to prophesy, which was but two years before the earthquake; so that this earthquake must be in the former and not the latter part of Uzziah's reign, and consequently not when he was stricken with the leprosy.
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"F19נאות הרעים "pascua pastorum", Vatablus, Piscator, Grotius, Burkius. ; being destroyed by the drought, as the cattle upon them are said to mourn and groan, Joel 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, 1 Samuel 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 wayF20"Navita de ventis, de tauris narrat arator, Enumerat miles vulnera, pastor oves". Propert. I. 2. Eleg. 1. ; 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.'
Thus saith the Lord,.... Lest it should be thought that the words that Amos spoke were his own, and he spake them of himself, this and the following prophecies are prefaced in this manner; and he begins with the nations near to the people of Israel and Judah, who had greatly afflicted them, and for that reason would be punished; which is foretold, to let Israel see that those judgments on them did not come by chance; and lest they should promise themselves impunity from the prosperity of these sinful nations; and to awaken them to a sense of their sin and danger, who might expect the visitation of God for their transgressions; as also to take off all offence at the prophet, who began not with them, but with their enemies:
for three transgressions of Damascus, and for four, I will not turn away the punishment thereof; Damascus was an ancient city; it was in the times of Abraham, Genesis 15:2. It was the "metropolis" of Syria, Isaiah 7:8; and so Pliny calls it, "Damascus of Syria"F21Nat. Hist. l. 36. c. 8. . Of the situation of this place, and the delightfulness of it; see Gill on Jeremiah 49:25; and of its founder, and the signification of its name; see Gill on Acts 9:2; to which may be added, that though JustinF23E Trogo, l. 36. c. 2. says it had its name from Damascus, a king of it before Abraham and Israel, whom he also makes kings of it; and JosephusF24Antiqu. l. 1. c. 6. sect. 4. would have Uz the son of Aram the founder of it, to which BochartF25Phaleg. l. 2. c. 8. agrees; yet the Arabic writers ascribe the building of it to others; for the Arabs have a tradition, as SchultensF26Apud Universal History, vol. 2. p. 280. says, that there were Canaanites anciently in Syria; for they talk of Dimashc the son of Canaan, who built the famous city of Damascus, and so it should seem to be called after his name; and AbulpharagiusF1Hist. Dynast. p. 13. says, that Murkus or Murphus, as others call him, king of Palestine, built the city of Damascus twenty years before the birth of Abraham: from this place many things have their names, which continue with us to this day, as the "damask" rose, and the "damascene" plum, transplanted from the gardens that were about it, for which it was famous; and very probably the invention of the silk and linen called "damasks" owes its rise from hence. It is here put for the whole country of Syria, and the inhabitants of it, for whose numerous transgressions, signified by "three" and "four", the Lord would not turn away his fury from them, justly raised by their sins; or the decree which he had passed in his own mind, and now made a declaration of, he would not revoke; or not inflict the punishment they had deserved, and he had threatened. The sense is, that he would not spare them, or have mercy on them, or defer the execution of punishment any longer; he would not forgive their transgressions. So the Targum,
"I will not pardon them.'
De Dieu refers it to the earthquake before mentioned, that God would not turn away that, but cause it to come, as he had foretold, for the transgressions of these, and other nations after spoken of; but rather it refers to Damascus; and so some render it, "I will not turn", or "convert it"F2לא אשיבנו "non convertam eam", Montanus, Vatablus, Drusius. ; to repentance, and so to my mercy; but leave it in its sins, and to my just judgments. Kimchi thinks that this respects four particular seasons, in which Damascus, or the Syrians, evilly treated and distressed the people of Israel; first in the times of Baasha; then in the times of Ahab; a third time in the days of Jehoahaz the son of Jehu; and the fourth in the times of Ahaz; and then they were punished for them all:
because they have threshed Gilead with threshing instruments of iron; that is,
"the inhabitants of the land of Gilead,'
as the Targum; this country lay beyond Jordan, and was inhabited by the Reubenites and Gadites and the half tribe of Manasseh; who were used in a very cruel manner, by Hazael king of Syria, as was foretold by Elisha, 2 Kings 7:12; not literally, as in 2 Samuel 12:31; but by him they were beat, oppressed, and crushed, as the grain of the threshingfloor; which used to be threshed out by means of a wooden instrument stuck with iron teeth, the top of which was filled with stones to press it down, and so drawn to and fro over the sheaves of corn, by which means it was beaten out, to which the allusion is here; See Gill on 1 Corinthians 9:9. This was done by Hazael king of Syria, who is said to destroy the people, and make them "like the dust by threshing", 2 Kings 10:32.
But I will send a fire into the house of Hazael,.... For so doing; into his family, his sons' sons, one of whom perhaps was Rezin, that Tiglathpileser king of Assyria slew, as Aben Ezra observes. This denotes the judgments of God upon his posterity for his cruel usage of the Israelites; and designs an enemy that should come into his country, and war made in the midst of it, by which it should be depopulated; and this being by the permission and providence of God, and according to his will, is said to be sent by him:
which shall devour the palaces of Benhadad; a name frequently given to the kings of Syria; there was one of this name the immediate predecessor of Hazael, whose servant he was; and he left a son of the same name that succeeded him, 2 Kings 7:7; these may denote the royal palaces of the kings of Syria, which should not be spared in this time of desolation; though rather by them may be intended the temples, which he and Hazael are said by JosephusF3Antiqu. l. 9. c. 4. sect. 6. to build in the city of Damascus, whereby they greatly adorned it; and for these and other acts of beneficence they were deified by the Syrians, and worshipped as gods; and even to the times of Josephus, he says, their statues were carried in pomp every day in honour of them; and so, the house of Hazael, in the preceding clause, may signify a temple that was either built by him, or for the worship of him, since he was deified as well as Benhadad; and it may be observed, that as Adad was a common name of the kings of Syria; for, according to Nicholas of DamascusF4Apud Joseph. Antiqu. l. 7. c. 5. sect. 8. , ten kings that reigned in Damascus were all called Adad; so this is a name of the god they worshipped. Pliny speaks of a god worshipped by the Syrians, whose name must be Adad; since, according to him; the gem "adadunephros" had its name from himF5Nat. Hist. l. 27. c. 11. ; and MacrobiusF6Saturnal. l. 1. c. 23. is express for it, that the chief god of the Assyrians was called Adad, which signifies one; See Gill on Isaiah 66:17.
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, 1 Kings 20:23. Mr. MaundrellF7Journey from Aleppo to Jerusalem, p. 119, 120. Ed. 7. 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 CalmetF8Dictionary, in the word "Heliopolis". 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 palaceF9Universal History, vol. 2. p. 266. : Some late travellersF11Authors of "The Ruins of Balbec". 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, Joshua 11:17; and with that which StraboF12Geograph. l. 16. p. 519. 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 CalmetF13Dictionary, in the word "Eden". 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, 2 Kings 16:9. The Targum and Vulgate Latin version call it Cyrene, which some understand of Cyrene in Egypt; see Acts 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 Isaiah 22:6; which was under his dominion; and so Josephus saysF14Antiqu. l. 9. c. 12. sect. 3. , that he carried captive the inhabitants of Damascus into Upper Media.
Thus saith the Lord, for three transgressions of Gaza,.... The chief city of the Philistines, and put for the whole country, and designs the inhabitants of it:
and for four, I will not turn away the punishment thereof; See Gill on Amos 1:3;
because they carried away captive the whole captivity; which cannot be understood of the captivity of the whole nation, either of Israel or Judah, who were never carried captive by the Philistines; but of their carrying away all the substance of the house of Jehoram king of Judah, and of all his sons and his wives, and left him not one son but the youngest, 2 Chronicles 21:17;
to deliver them up to Edom: or, "to shut them up in Edom"F15להסגיר לאדום του συγκλεισαι εις την ιδουμαιαν, Sept. "ut concluderent eam in Idumea", V. L. "ad concludeadum in Edom", Montanus. ; which country also revolted from Jehoram, when he and the captains of his chariots going out against them, were corn passed in by them, Amos 1:8. Some think this refers to the time when Sennacherib invaded Judea, and many of the Jews fled to Palestine for help, but instead of being sheltered were delivered up to the Edomites; but this was in the times of Hezekiah, after Amos had prophesied, and therefore cannot be referred to; and for the same reason this cannot be applied to the Edomites and Philistines invading and smiting Judah, and carrying them captive, 2 Chronicles 28:17.
But I will send a fire on the wall of Gaza,.... An enemy that shall pull down and destroy the walls of it: this was fulfilled in the times of Uzziah, under whom Amos prophesied; and very likely in a very short time after this prophecy, who went out and warred against the Philistines, and broke down the wall of Gaza, 2 Chronicles 26:6; or else in the times of Hezekiah, who smote the Philistines unto Gaza, and the borders thereof, 2 Kings 18:8; or however in the times of Nebuchadnezzar, according to the prophecy of Jeremiah, Jeremiah 25:20; as also in the times of Alexander the great, who, after he had taken Tyre, besieged Gaza, and after two months' siege took it, as Diodorus Siculus relatesF16Bibliothec. tom. 2. l. 17. p. 526. ; the wall being undermined and thrown down, he entered in at the ruins of it, as CurtiusF17Hist. l. 4. c. 5, 6. says; in the times of the Maccabees the suburbs of it were burnt by Jonathan, and the place taken:
"61 From whence he went to Gaza, but they of Gaza shut him out; wherefore he laid siege unto it, and burned the suburbs thereof with fire, and spoiled them. 62 Afterward, when they of Gaza made supplication unto Jonathan, he made peace with them, and took the sons of their chief men for hostages, and sent them to Jerusalem, and passed through the country unto Damascus.' (1 Maccabees 11)
which shall devour the palaces thereof; the palaces of the governor, and of other great men in it; (the governor of it, when Alexander took it, was Batis;) and the stately towers of it, of which there were many. This city was about fifteen miles south of Askelon, and about four or five north of the river Bezor, and at a small distance from the Mediterranean. It was situated on an eminence, surrounded with the most beautiful and fertile valleys, watered by the above mentioned river, and a number of other springs; and at a further distance encompassed on the inland side with hills, all planted with variety of fine fruit trees. The city itself was strong, both by its situation, and by the stout "walls" and stately "bowers" that surrounded it, and built after the Philistine mannerF18Universal History, vol. 2. p. 490. Arrian also saysF19De Expeditione Alex. l. 2. p. 150. , it was a great city built on high ground, and encompassed with a strong wall, and was distant from the sea at least two and a half miles; See Gill on Acts 8:26.
I will cut off the inhabitants from Ashdod,.... The same with Azotus, Acts 8:40; another principal city of the Philistines: this perhaps was fulfilled when Tartan was sent against it by Sargon king of Assyria, and took it, Isaiah 20:1; or however in the times of the Maccabees, when Jonathan took it, and burnt it, and the cities round about it; and took their spoils, and burnt the temple of Dagon, and those that fled to it; and what with those that were burnt, and those that fell by the sword, there perished about eight thousand,
"84 But Jonathan set fire on Azotus, and the cities round about it, and took their spoils; and the temple of Dagon, with them that were fled into it, he burned with fire. 85 Thus there were burned and slain with the sword well nigh eight thousand men.' (1 Maccabees 10)
this was so strong a place, that, according to HerodotusF20Euterpe, sive l. 2. c. 157. , it held out a siege of twenty nine years, under Psammitichus king of Egypt. It was, according to Diodorus SiculusF21Bibliothec. l. 19. p. 723. , thirty four miles, from Gaza before mentioned; and it was about eight or nine from Ashkelon, and fourteen or fifteen from Ekron after mentioned:
and him that holdeth the sceptre from Ashkelon; another of the five lordships of the Philistines, whose king or governor should be cut off, with the inhabitants of it; this was done by Nebuchadnezzar, Jeremiah 47:5. This place was about fifteen miles from Gaza, Mr. SandysF23Travels, p. 151. says ten, but it was eight or nine miles from Ashdod; and, as JosephusF24De Bello Jud. l. 3. c. 2. sect. 1. says, was sixty five miles from Jerusalem. It was the birth place of Herod the great, who from thence is called an Ashkelonite; but the king or governor of it was cut off before his time. It was governed by kings formerly. JustinF25E Trogo, l. 19. c. 3. makes mention of a king of Ashkelon; according to the Samaritan interpreter, Genesis 20:1; it is the same with Gerar, which had a king in the times of Abraham; hence a sceptre is here ascribed to it:
and I will turn mine hand against Ekron: to destroy that; another of the chief cities of the Philistines. It was about ten miles from Gath; four of the five lordships are here mentioned, but not Gath, which was the fifth; see 1 Samuel 6:17; because, as Kimchi says, it was in the hands of Judah. All these places were inhabited by Heathens, and guilty of gross idolatry, which must be one of the transgressions for which they were punished. Gaza was a place much given to idolatry, as it was even in later times; when other neighbouring cities embraced the Christian religion, the inhabitants of it were violent persecutors; hence that saying of Gregory NazianzenF26Orat. 3. adv. Julian. p. 87. ,
"who knows not the madness of the inhabitants of Gaza?'
here stood the temple of the god MarnasF1Hieronymul in lsa. xvii. fol. 39. K. , which with the Syrians signified the lord of men: at Ashdod or Azotus stood the temple of Dagon, where he was worshipped, 1 Samuel 5:2;
"But Jonathan set fire on Azotus, and the cities round about it, and took their spoils; and the temple of Dagon, with them that were fled into it, he burned with fire.' (1 Maccabees 10:84)
Near Ashkelon, as Diodorus SiculusF2Bibliothec. l. 2. p. 92. relates, was a large and deep lake, full of fishes; and by it was a temple of a famous goddess, called by the Syrians Derceto, who had a woman's face, but the rest of her body in the form of a fish; being, as the fable goes, changed into one upon her casting herself into the above lake on a certain occasion; hence the Syrians abstained from fishes, and worshipped them as gods. HerodotusF3Clio, sive l. 1. c. 105. calls this city a city of Syria, and speaks of a temple dedicated to Urania Venus; and in the TalmudF4T. Bab. Avoda Zara, fol. 11. 2. mention is made of the temple of Zeripha, or of a molten image at Ashkelon; and, besides idolatry, this place seems to have been famous for witchcraft; for it is saidF5T. Hieros. Sanhedrin, fol. 23. 3. that Simeon ben Shetach hung on one day at Ashkelon fourscore women for being witches; and, at Ekron, Baalzebub or the god of the fly was worshipped:
and the remnant of the Philistines shall perish, saith the Lord God; all the other towns and cities belonging to them, besides those mentioned; which very likely had its accomplishment in the times of the Maccabees, when they fell into the hands of the Jews.
Thus saith the Lord, for three transgressions of Tyrus,.... Or Tyre, a very ancient city in Palestine; of which See Gill on Isaiah 23:1;
and for four, I will not turn away the punishment thereof; See Gill on Amos 1:3;
because they delivered up the whole captivity to Edom: such of the Israelites that fell into their hands, or fled to them for shelter, they delivered up to the Edomites, their implacable adversaries, or sold them to them, as they did to the Grecians, Joel 3:6;
and remembered not the brotherly covenant; either the covenant and agreement that should be among brethren, as the Jews and Edomites were which the Tyrians should have remembered, and persuaded them to live peaceably; and not have delivered the one into the hands of the other, to be used in a cruel manner as slaves: or else the covenant made between Hiram king of Tyre, and David king of Israel, and which was renewed between Hiram and Solomon, on account of which they called each other brethren, 2 Samuel 5:11. The Phoenicians, of whom, the Tyrians were the principal, are noted for being faithless and treacherousF6Alex. ab Alex. Genial Dier. l. 5. c. 10. . "Punica fides"F7Vid. Reinesiura de Ling. Punic. c. 2. sect. 12. was the same as "French faith" now; the perfidy of Hannibal is well knownF8Vid. Valer. Maxim. l. 9. c. 6. . CiceroF9Contra Rullum, Orat. 16. says the Carthaginians, which were a colony of the Tyrians, were a deceitful and lying people; and VirgilF11Aeneid. l. 1. calls the Tyrians themselves "Tyrios bilingues", "double tongued Tyrians", which, Servius interprets deceitful, as referring more to the mind than to the tongue; and observes from Livy the perfidy of the Phoenicians in general, that they have nothing true nor sacred among them; no fear of God, no regard to an oath, nor any religion; and which are the three or four transgressions for which they are said here they should be punished; for, besides their ill usage of the Jews, their idolatry no doubt came into the account: the god that was worshipped at Tyre was Hercules, by whom was meant the sun, as MacrobiusF12Saturnal. l. 1. c. 20. observes; and as there were several Heathen gods of this name, he whom the Tyrians worshipped is the fourth of the name with CiceroF13De Naturn Deorum, l. 3. ; the same is the Melicarthus of SanchoniathoF14Apud Euseb. Praepar. Evangel. l. 2. p. 38. , which signifies the king of the city, by which BochartF15Canaan, l. 2. col. 709. thinks Tyre is intended. To be a priest of Hercules was the second honour to that of king, as JustinF16E Trogo, l. 18. c. 4. observes; and so careful were the Tyrians of this deity, that they used to chain him, that he might not depart from them; see Jeremiah 10:4; and a most magnificent temple they had in honour of him, and which, they pretended, was exceeding ancient, as old as the city itself, the antiquity of which they speak extravagantly of HerodotusF17Euterp, sive l. 2. c. 44. says he saw this temple, and which was greatly ornamented, and particularly had two pillars, one of gold, and another of emerald; and inquiring of the priests, they told; him it was built when their city was, ten thousand three hundred years before that time; but according to their own historiansF18Meander & Dius apud Joseph. Antiqu. l. 8. c. 5. sect. 3. , Hiram, who lived in the days of Solomon, built the temple of Hercules, as well as that of Astarte; for though she is called the goddess of the Sidonians, she was also worshipped by the Tyrians; as he also ornamented the temple of Jupiter Olympius, and annexed it to the city, which deity also it seems had worship paid it in this place.
But I will send a fire on the wall of Tyrus,.... An enemy to destroy the walls of it: this was done either by Shalmaneser king of the Assyrians, in the times of Eulaeus king of the Tyrians, of whose expedition against it JosephusF19Antiqu. l. 9. c. 14. sect. 2. makes mention: or by Nebuchadnezzar, who took it after thirteen years' siege of it, in the time of IthobalusF20Hist. Phoenic. apud Joseph. contr. Apion. l. 1. c. 21. : or by Alexander, by whom it was taken, as CurtiusF21Hist. l. 4. c. 4. relates, after it had been besieged seven months:
which shall devour the palaces thereof; of the governor, the great men and merchants in it. Alexander ordered all to be slain but those that fled to the temples, and fire to be put to the houses; which made it a most desolate place, as the above historian has recorded.
Thus saith the Lord for three transgressions of Edom,.... Or the Edomites, the posterity of Esau, whose name was Edom, so called from the red pottage he sold his birthright for to his brother Jacob:
and for four, I will not turn away the punishment thereof; See Gill on Amos 1:3. Among these three or four transgressions, not only what follows is included, but their idolatry; for that the Edomites had their idols is certain, though what they were cannot be said; see 2 Chronicles 25:14;
because he did pursue his brother with the sword: not Esau his brother Jacob; for though he purposed in his heart to slay him, which obliged him to flee; and frightened him, upon his return, by meeting him with four hundred men; yet he never pursued him with the sword; but his posterity, the Edomites, not only would not suffer the Israelites their brethren to pass by their borders, but came out against them with a large army, Numbers 20:18; and in the times of Ahaz they came against Judah with the sword, and smote them, and carried away captives, 2 Chronicles 28:17; and were at the taking and destruction of Jerusalem, and assisted and encouraged in it, Psalm 137:7; though to these latter instances the prophet could have no respect, because they were after his time:
and did cast off all pity; bowels of compassion, natural affection, such as ought to be between brethren, even all humanity: or "corrupted", or "destroyed all pity"F23שחת רחמיו "corrupert misericordias suas", Pagninus, Montanus, Mercerus; "corrumpens miserationes suas", Junius & Tremellius; "corrupit", Piscator, Cocceius. ; showed none, but extinguished all sparks of it, as their behaviour to the Israelites showed, when upon their borders in the wilderness:
and his anger did tear perpetually; it was deeply rooted in them; it began in their first father Esau, on account of the blessing and birthright Jacob got from him; and it descended from father to son in all generations, and was vented in a most cruel manner, like the ravening of a lion, or any other beast of prey:
and kept his wrath for ever; reserved it in their breasts till they had an opportunity of showing it, as Esau their father proposed to do, Genesis 27:41.
But I will send a fire upon Teman,.... A principal city of Edom or Idumea, so called from Teman a grandson of Esau, Genesis 36:11. JeromF24De locis Hebr. fol. 95. B. says there was in his time a village called Theman, five miles distant from the city Petra, and had a Roman garrison; and so says EusebiusF25Onomast. ad vocem θαιμαν. ; who places it in Arabia Petraea; it is put for the whole country; it signifies the south. So the Targum renders it,
"a fire in the south.'
The "fire" signifies an enemy that should be sent into it, and destroy it: this was Nebuchadnezzar, who, as JosephusF26Antiqu. l. 10. c. 9. sect. 7. says, five years after the destruction of Jerusalem led his army into Coelesyria, and took it; and fought against the Ammonites and Moabites, and very probably at the same time against the Edomites:
which shall devour the palaces of Bozrah; another famous city of the Edomites; there was one of this name in Moab; either there were two cities so called, one in Edom, and another in Moab; or rather this city lay, as Jarchi says, between Edom and Moab; and so sometimes is placed to one, and sometimes to another, its it might belong to the one and to the other, according to the event of war. It is the same with Bezer in the wilderness, appointed a Levitical city, and a city of refuge, by Joshua, Joshua 20:8; and belonged to the tribe of Reuben; but being on the borders of that tribe, and of Moab and Edom, it is ascribed to each, as they at different times made themselves masters of it. It is the same with Bostra, which PtolemyF1Geograph. l. 5. c. 17. places in Arabia Petraea; and being on the confines of Arabia Deserts, and surrounded on all sides with wild deserts, it is commonly spoken of as situated in a wilderness, JeromF2De locis Hebr. in voce "Trachonitis", fol. 95. B. speaks of it as a city of Arabia in the desert, to the south, looking to Damascus; and, according to the PersianF3Apud Calmet, Dictionary, on the word "Bosor". geographer, it is four days' journey southward from Damascus; and Eusebius places it at the distance of twenty four miles from Adraa or Edrei. The destruction of this place is prophesied of by Jeremiah, Jeremiah 48:24; and perhaps these prophecies were accomplished when Nebuchadnezzar made war with the Ammonites and Edomites, as before observed; or however in the times of the Maccabees, when Judas Maccabeus took this city, put all the males to the sword, plundered it, and then set fire to it, which literally fulfilled this prophecy,
"Hereupon Judas and his host turned suddenly by the way of the wilderness unto Bosora; and when he had won the city, he slew all the males with the edge of the sword, and took all their spoils, and burned the city with fire,' (1 Maccabees 5:28)
It was afterwards rebuilt, and became a considerable city; in the time of the above Persian geographerF4Apud Calmet, ut supra. , it had a very strong castle belonging to it, a gate twenty cubits high, and one of the largest basins or pools of water in all the east. In the fourth century there were bishops of this place, which assisted in the councils of Nice, Antioch, Ephesus, and Chalcedon, as RelandF5Palestina Illustrata, tom. 2. l. 3. p. 666. observes; though he thinks that Bostra is not to be confounded with the Bezer of Reuben, or with the Bozra of Moab and Edom; though they seem to be all one and the same place.
Thus saith the Lord, for three transgressions of the children of Ammon,.... These are the descendants of Benammi, a son of Lots, by one of his daughters, Genesis 19:38; are distinguished from the Ammonites, 2 Chronicles 20:1; were near neighbours of the Jews, but great enemies to them, though akin:
and for four, I will not turn away the punishment thereof; See Gill on Amos 1:3. Among these transgressions, for which God would punish these people, are to be reckoned, not only their ill treatment of the Gileadites after mentioned, but other sins, which are all included in this number, and particularly their idolatry; for idolaters they were, though the children of Lot; and originally might have had better instruction, from which they departed. Mo or Milcom, which signifies a king, was the abomination or idol of the Ammonites, 1 Kings 11:5. The image of this idol, according to the Jews, had seven chapels, and he was within them; and his face was the face of a calf or ox; and his hands were stretched out as a man stretches out his hands to receive anything of his friend; and they set it on fire within, for it was hollow; and everyone according to his offering went into these chapels; he that offered a fowl went into the first chapel; he that offered a sheep, into the second chapel; if a lamb, into the third; a calf, into the fourth; a bullock, into the fifth; an ox, into the sixth; but he that offered his son, they brought him into the seventh; and they put, the child before Mo, and kindled a fire in the inside of him, until his hands were like fire; and then they took the child, and put him within its arms; and beat upon tabrets or drums, that the cry of the child might not be heard by the fatherF6Yelammedenu apud Yalkut Simeoni in Jer. vii. 31. fol. 61. 4. . Benjamin of TudelaF7Itinerarium, p. 33. reports, that in his time, at Gibal, the border of the children of Ammon, a day's journey from Tripoli, was found the remains of a temple of the children of Ammon; and an idol of theirs sitting upon a throne; and it was made of stone, and covered with gold; and there were two women sitting, one on its right hand, and the other on its left; and before it an altar, on which they used to sacrifice and burn incense to it, as in the times of the children of Ammon. Chemosh also was worshipped by the Ammonites, Judges 11:24; which was also the god of the Moabites; of which See Gill on Jeremiah 48:7;
because they have ripped up the women with child of Gilead, that they might enlarge their border; this Hazael king of Syria did, according to Elisha's prophecy; and very likely the children of Ammon might join with him, inasmuch as they bordered on the countries which he smote, 2 Kings 8:12. This was an instance of shocking cruelty and inhumanity, to destroy at once the innocent and the impotent, though frequently done by enemies, 2 Kings 15:16. The reason of it was not only that they might possess their land, but keep it when they had got it; there being no heir to claim it, or molest them in the possession of it; see Jeremiah 49:1; though some read the words, "because they divided, or cleaved the mountain of Gilead"F8בקעם הרות "eo quod sciderint montes", Pagninus; so some in Drusius. ; so Aben Ezra and Kimchi, though they mention the other sense: this they did to get into the land of Gilead, as Hannibal cut through the Alps; or rather to remove the borders of it, and lay it even with their own, and so enlarge theirs; which, as Kimchi says, was a very great iniquity, being one of the curses written in the law, Deuteronomy 27:17; thus one sin leads on to another. Some by "mountains" understand towers or fortified cities as Kimchi and Ben Melech observe; such as were built on mountains, which sense is approved by GussetiusF9Ebr. Comment. p. 216. .
But I will kindle a fire in the wall of Rabbah,.... Which was the metropolis of the children of Ammon, and their royal city, 2 Samuel 12:26. This is to be understood of an enemy that should destroy it, perhaps Nebuchadnezzar; or of war being kindled and raised in their country; this place being put for the whole; See Gill on Jeremiah 49:2;
and it shall devour the palaces thereof; the palaces of the king, and his nobles:
with shouting in the day of battle; with the noise of soldiers when they make their onset, or have gained the victory; see Jeremiah 49:2;
with a tempest in the day of the whirlwind; denoting that this judgment should come suddenly, and at an unawares, with great force, irresistibly; and a tempest added to fire, if literally taken, must spread the desolation more abundantly, and make it more terrible.
And their king shall go into captivity,.... Not only the common people that are left of the sword shall be carried captive, but their king also. This was, Baalis their last king, who was accessary to the murder of Gedaliah, Jeremiah 40:14; whom the king of Babylon had set over the remnant of the Jews left in Judea; which might provoke him to send Nebuzaradan his general against him, who put his country to fire and sword, destroyed his chief city Rabbah, and carried him and his nobles into captivity. Some understand this of Milchom, or Mo, the god of the children of Ammon, who should be so far from saving them, that he himself should be taken and carried off; it being usual with the conquerors to carry away with them the gods of the nations they conquered; see Jeremiah 48:7. So Ptolemy Euergetes king of Egypt, having conquered Callinicus king of Syria, carried captive into Egypt the gods he then took, Daniel 11:8; and it was usual with the Romans to carry the gods of the nations captive which they conquered, and to carry them in their triumphs as such; so Marcellus was blamed for rendering the city of Rome envied and hated by other nations, because not men only, but the gods also, were carried in pomp as captives: and of Paulus Aemylius it is said, that the first day of his triumph was scarce sufficient for the passing along of the captive statues, pictures, and colosses, which were drawn on two hundred and fifty chariotsF11Vid. Plutarch. in Vita Marcelli & Aemylii. :
he and his princes together, saith the Lord: which is repeated, and especially the last words added, for the confirmation of it. The Septuagint, Syriac, and Arabic versions, read, "their priests and their princes", as in Jeremiah 49:3. This was fulfilled five years after the destruction of Jerusalem, as JosephusF12Antiqu. l. 10. c. 9. sect. 7. Vid. Judith i. 12. relates.