Philistines shall perish, saith the Lord
GOD.

9 Thus saith the LORD; For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof; because they delivered up the whole captivity to Edom, and + Heb. the remembered not the brotherly cove

covenant

of brethren,

nant:

10 But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof.

three transgressions of Edom, and for four, I will not turn away the punishment thereof; because he did pursue his brother with the sword, and did Heb. cast off all pity, and his anger did tear his com perpetually, and he kept his wrath for passions.

ever:

cities of the Philistines Gath alone is not named, and hence some have supposed that the remnant is to be taken as including this city as well as others of less note. The general usage of the expression, however, shews that it is to be understood of those who are left after a first destruction. The ruin of Gath is referred to afterwards (vi. 2). It would seem not to have recovered from its overthrow by Uzziah (2 Chro. xxvi. 6).

9, 10. The transgression of Tyre was the same as that of Philistia, but far more heinous, because it involved the violation of a brotherly covenant. The reference is to the friendship of Tyre and Israel in the time of David and Solomon. Hiram was ever a lover of David (1 K. v. 1), and Hiram and Solomon made a league together (ib. 12), and Hiram called Solomon his brother (1 K. ix. 13). The word used for league is the same as that rendered covenant here, and signifies a solemnly ratified treaty. Its conditions are not specified, but as it was subsequent to the arrangement for the exchange of cedars and corn, they must have related to other

matters.

In the days of Amos Tyre was tributary to Assyria, as it had been for about 150 years. The fire here predicted fell upon it, when it was taken after a thirteen years' siege by Nebuchadnezzar. See note on Ezek. xxvi. 4. 11. brother] Israel had been taught from the first to regard Edom as a brother. It is thus that Moses addressed them (Num. xx. 14), Thus saith Israel thy brother. And after Edom refused to let Israel pass through his land, Moses still uses the same language. And when we passed by from our brethren the children of Esau (Deut. ii. 8). Mount Seir was given by God to Edom, as much as Canaan to Israel (Deut. ii. 3, 4). Therefore Israel must not attack, nor attempt to dispossess Edom. This forbearance was not requited. From the days of Saul the Edomites were ever ready to attack Israel. Whenever Edom saw his brother weak he assailed him, he pur

corrupted

sued him with the sword. We have instances enough of their aggressive warfare recorded in the historical books; but the prophet's words imply many more. The language of Jehoshaphat's prayer shews what had been the temper of Edom and Israel respectively. The children of Ammon and Moab and mount Seir, whom Thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned from them, and destroyed them not; behold, they reward us, to come to cast us out of Thy possession, which Thou hast given us to inherit (2 Chro. xx. 10, 11). Edom's sin and punishment are the burden of Obadiah's prophecy. He cast off all pity, literally, as in the margin, he corrupted his compassions; he did violence to the feelings of the heart; he deadened the yearnings of pity. Like some ravenous beast, he was ever ready to tear and devour. His wrath knew no check, was never satisfied. His malice was insatiable.

12. Teman is a district of Idumæa, towards the south, deriving its name from Teman, son of Eliphaz, the son of Esau (Gen. xxxvi. 11).

Bozrah (a fortified place) is mentioned as early as Gen. xxxvi. 33. This place was clearly in Idumæa, and must not be confounded with Bostra of Auranitis. From the meaning of the name, it was given to several places. Selah, or Petra, is not mentioned by Amos, since Amaziah took it by war, and called the name Joktheel (2 K. xiv. 9). Bozrah may have been the city next in importance.

13. children of Ammon] The Ammonites and Moabites were contiguous and kindred nations, whose character for licentiousness and cruelty too well agrees with their shameful origin (Gen. xix. 30, &c.). The former worshipped Molech or Milchom. The latter's chief idol besides Chemosh was Baal-Peor, representing as it would seem the reproductive power of nature, who was worshipped with licentious rites. Though an Ammonite or Moabite might not enter into the congregation of the Lord, because they refused to help Israel, and hired Balaam against them (Deut.

xxiii. 3, 4), these children of Lot might not be dispossessed of the land assigned them by God (Deut. ii. 9, 19). Having repelled the Zamzummim and Emim they occupied the country between the Jabbok and the Arnon. For their history, see notes on Deut. and on Judg. xi.

they have ripped up the women with child of Gilead] No mention is made elsewhere of this barbarity on the part of the Ammonites. But it is in accordance with other proofs of the ferocity of their temper. Such was the proposal to the men of Jabesh Gilead by Nahash, that I may thrust out all your right eyes, and lay it for a reproach upon all Israel (I S. xi. 2). And as the Ammonites had been in league with the Syrians in David's reign (2 S. x. 6), it is not improbable that they may have joined Hazael in his atrocious cruelty towards the Gileadites (2 K. viii. 12, as to Gilead see 2 K. x. 32). And, to crown their wickedness, this was done not from the violence of passion, but with a sordid motive, that they might enlarge their border, that those who could not resist the invader might not grow up to call them to account.

14. Rabbah] That is, the great, the capital of Ammon. The full name is Rabbah of the children of Ammon (Deut. iii. 11).

I will kindle a fire] Not, as elsewhere, I will send a fire, perhaps to intimate that it should begin from within. The shouting is the cry of the victorious enemy (cf. Josh. vi. 20). The tempest is usually employed of the violent motion of the sea (as in Jonah i. 11, 13); the whirlwind (Job xxxvii. 9), the violent eddying wind, that sweeps everything before it. The imagery drawn from sea and land at once points to the irresistible violence of the foe.

15. their king] The Hebrew for this is Malcham, which is used by Jeremiah (xlix. 3, see note) as another title for Molech or Malchom, when quoting this passage of Amos. It is therefore a question whether the word here is to be understood of the king or the idol. In the places of Jeremiah, relating both to Moab (xlviii. 7) and Ammon (xlix. 3),

priests are mentioned as well as princes. The omission of priests by Amos makes it likely that the English Bible is correct. At the same time this form may have been used in the original language so as to contain an allusion to Milcom. Zephaniah too (i. 5, see note) mentions those that swear by Malcham. Ammon appears to have been an hereditary monarchy (2 S. x. 1); and in the same place we find that it was the princes who induced the king to insult the envoys of David. King and princes should go into captivity, and thus the power of the people be weakened.

CHAP. II. 1. burned the bones of the king of Edom into lime] Scripture is silent elsewhere about this deed. Something very like it is recorded in an obscure passage (2 K. iii. 26, 27), which some have taken to mean that the king of Moab endeavoured to cut his way to the king of Edom, and, failing in this, captured his eldest son, and offered him as a burntoffering on the wall; but see note on 2 K. Jerome states that the Jews had a tradition that the bones here mentioned were those of the king of Edom who had been in league with Jehoram and Jehoshaphat against Moab (2 K. iii. 9). Moab wreaked his vengeance on the remains of the dead, and by this act of irreverence and impotent malice drew down the wrath of God.

2. Kirioth] Lit. the cities; a name given to some large city of Moab, it may be, from its size, consisting of several quarters or cities. In Jeremiah (xlviii. 24, 41) Kerioth is mentioned among the cities of Moab.

In the Hebrew the word used tumult] recalls the prophecy of Balaam (Num. xxiv. 17): shall smite the corners of Moab, and destroy all the children of tumult (where the A. V. has Sheth, regarded, less correctly, as a proper name, see note). Jeremiah (xlviii. 45), using the same word as Amos, and combining the expressions of both prophecies, says, A flame shall devour the corner of Moab, and the crown of the head of the children of tumult (A. V. tumultuous ones, but in the margin, children of noise).

tumult, with shouting, and with the sound of the trumpet:

3 And I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, saith

the LORD.

4 Thus saith the LORD; For three transgressions of Judah, and for four, I will not turn away the punishment thereof; because they have despised the law of the LORD, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked :

5 But I will send a fire upon Judah, and it shall devour the palaces of Jerusalem.

6¶ Thus saith the LORD; For three transgressions of Israel, and for four, I will not turn away the punishment thereof; because they sold the chap. 8. righteous for silver, and the poor for a pair of shoes;

7 That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek; and a man and his father will go in unto the same 'maid, to profane my holy

name:

6.

I Or,

young woman.

3. judge] In Hebrew, shophet, the title of the chief magistrate not invested with kingly authority. Such were the judges of Israel. Such too were the suffetes of Carthage, who resembled the Roman consuls. The use of the word here indicates that there was no king of Moab at the time; and the same thing is intimated by princes thereof, i.e. of the land, not as before in the case of Ammon (i. 15), his (i.e. the king's) princes.

4. Judah] The other nations had sinned without law; they had violated the dictates of conscience. Edom had been pitiless, Moab impious towards the dead. But Judah knew God, as the Lord, a covenant God. They had His written law, the revelation of His will, and despised it. In the law and commandments of God they possessed the truth. They forsook this for lies, idols, images of false gods, and this from very early times. Their fathers had walked after-had worshipped these. They preferred Baal-peor, and Baalim and Ashtaroth, to the true God that brought them out of Egypt, Who daily fed, guarded and guided them. The lies that they loved deceived them, and their descendants were led astray by their example.

5. I will send a fire] This prediction was literally fulfilled. See 2 K. xxv. 9. It is repeated by Jeremiah, xvii. 27.

6. Israel] The prophet having threatened the neighbouring nations and Judah for their sins, now addresses the kingdom of Israel, and dilates upon their transgressions. Four kinds are enumerated: (1) injustice, (2) hardness of heart towards the poor, (3) incest, (4) luxury combined with idolatry.

they sold the righteous for silver, &c.] The same expressions are repeated in another chapter (viii. 6): that we may buy the poor for silver, and the needy for a pair of shoes. each case a literal selling of the debtor by the creditor may be meant, not the perversion of

In

justice by means of bribes. A poor Hebrew might sell himself, but his master must not treat him as a bondsman, but as a hired servant, through fear of God, Whose servants both alike were (see Lev. xxv. 39-43). But the law did not authorize the sale of a debtor by his creditor. The righteous represents one who was insolvent through no fault of his own. For silver, the price paid. The phrase for a pair of shoes has not the same preposition. It means for the sake of, i. e. to procure. The shoes are sandals, consisting of a sole of wood or leather fastened to the foot by straps. Those worn by women were sometimes made of finer materials (Song of Sol. vii. 1; Ezek. xvi. 10). The poor man then was sold to get an article either of slight value or mere luxury.

7. That pant after the dust of the earth on the head of the poor] More literally, those that pant, the panters. This obscure expression has been interpreted in several ways. Among them the most probable and simple are, (1) That they express the eager desire of the rich to see the head of the poor laid low and rolled in the dust. (2) That they rebuke that greediness after land which, in the prophet's sarcastic language, made men covet the very dust which the oppressed sprinkled on his head in token of mourning (Neh. ix. 1; Lam. ii. 10).

turn aside the way of the meek] Solomon, employing the same verb, speaks of perverting the ways of judgment (Prov. xvii. 23). The phrase to pervert judgment is common. That in the text may have a wider meaning, conveyed by the substitution of way for judgment. It may include alike all that is done by corruption or chicanery to defraud the meek, and all endeavours to thwart and defeat his plans and purposes. The sufferer is described by three words, poor or needy, as to his means; poor, lit. depressed, as to his condition; and meek in temper.

the same maid] There is no express prohibition in the Law of an offence from which natural modesty recoils. That one should have his father's wife is such fornication as is not so much as named among the Gentiles, writes St Paul (1 Cor. v. i.). The context makes it likely that this impurity was connected with idolatrous worship (cf. Hos. iv. 14).

to profane my holy name] Neither weakness nor passion could be pleaded in extenuation of such a sin. It was an open, flagrant, deliberate offence against Him Who said, Neither shall ye profane My holy name; but I will be hallowed among the children of Israel (Lev. xxii. 32).

8. they lay themselves down, &c.] The clothes here spoken of are the large outer garment worn over the closer inner one, which served also for a covering at night. In the law it is expressly commanded: If the man be poor, thou shalt not sleep with his pledge: in any case thou shalt deliver him the pledge again when the sun goeth down, that he may sleep in his own raiment (Deut. xxiv. 12, 13). Here the pledged garments are regarded as the property of the creditors, who reclined at their ease upon them, and that by every altar, beside those many altars reared in honour of

idols.

the condemned] More exactly rendered in the margin, the fined, or mulcted. The fine imposed, unfairly as it would seem from the context, was expended in the purchase of wine that they drank in the house of their god. Thus extortion, self-indulgence, and hardheartedness were combined under a shew of religion.

their god] Not the God of the prophet, not the God of Israel.

9. Yet destroyed I the Amorite] The Hebrew is simpler and more emphatic, for the pronoun, which is not required in that language, is inserted. Such was the worship of their god. And I-I destroyed the Amorite. This is the preface to an enumeration of the signal favours conferred upon Israel, requited by the transgressions just mentioned. The Amorite, as being the most powerful of the Canaanite nations, stood for all. So in the next verse Canaan is called the land of the Amorite. Thus in Egyptian inscriptions of early date. In the narrowest sense the name belongs to the dwellers on the mountainous country west of the Dead Sea, as far as VOL. VI.

The spies who had been sent to search the land of Canaan said, All the people that we saw in it are men of a great stature (Num. xiii. 32), and there is no reason to doubt the truth of the statement. In the same place they add, And there we saw the giants, the sons of Anak. In a previous verse (22) Moses, recording their route, gives the names of some of these as living in Hebron, i.e. in the country of the Amorites. In the same region, near Jerusalem, we meet with the valley of Rephaim (2 S. v. 18), called also the valley of the giants Josh. xv. 8). The Rephaims are spoken of as living in the wood country of Ephraim (Josh. xvii. 15). Og, too, the king of the Amorites in Basan, is said to have been of the remnant

of the giants or Rephaim (Deut. iii. 11). The natural stature of the Amorites may have been increased by intermarriages with the giant

race.

Two emblems are used to represent the majestic bearing of the Amorite, as well as his strength-the cedar and the oak. The name for the latter in Hebrew is expressive of strength. The prophet Ezekiel (xxxi.) represents the glory of Assyria under imagery supplied by the cedar. And often elsewhere the same tree is the favourite symbol of stateliness and dignity. The Israelites in their own estimation were as grasshoppers (Num. xiii. 33). It was not then by their own strength that they prevailed. It was God Himself Who hewed down their gigantic foes, and destroyed them root and branch. The word rendered destroyed here is of very frequent occurrence in the Book of Deuteronomy, and its use here would recall the promise of victory (vii. 23, 24), as the fulfilment was a pledge of His faithfulness (cf. Deut. ii. 12, xxxi. 4).

We

10. Also I] The words in the original are the same as in the previous verse. might paraphrase it, And it was I Who, not simply brought you out, but brought you up from low-lying Egypt to a land of mountains, hills, and valleys. While the land was not yet theirs by actual possession, the word was different: I am the Lord thy God, which have brought thee out of the land of Egypt (Exod. XX. 2).

and led you] The words of Amos are the same as those of Moses (Deut. xxix. 5), only

LL

13 Behold, I am pressed under you, as a cart is pressed that is full of sheaves.

with a slight transposition. The context relates how their clothing did not wear out, and how their life was sustained without bread or wine. In this, as in many other instances, the words and phrases of the Law are used, as well known to the people no less than to the prophet,

presence

11. your sons for prophets] The of God amongst His people had been proved not only by His wonders in the wilderness, and in His enabling them to drive out nations mightier than themselves, but by His care in instructing and admonishing them; alike by the teaching of prophets and the saintly lives of Nazarites. Of the goodly fellowship of the prophets, some of the most distinguished belonged to the northern division of the country. Not to mention less conspicuous names, Samuel was of Mount Ephraim (1 S. i. 1), Ahijah, of Shiloh (1 K. xiv. 2, 4), Elijah was a sojourner in Gilead (such is the meaning of the Hebrew term, 1 K. xvii. 1), but by birth a Tishbite, probably a native of Thisbe in Naphtali. Elisha is described as being of Abel-meholah, in the valley of the Jordan on the west. And, in the age of Amos, Jonah of Gath-hepher had been raised up, and Hosea.

of your young men for Nazarites] The law of the Nazarites is contained in Num. vi., where see notes. Their willing surrender of innocent indulgences in diet and personal appearance, their strictness of life and marked singularity, were rendered the more conspicuous by the age at which this was done. It was young men, lit. chosen, picked, men in the vigour and flower of their age-when passion is strongest and restraint most irk

some.

12. ye gave the Nazarites wine to drink] In Hebrew the phrase, ye gave to drink, is expressed by one word, which being lit. ye made to drink, might mean either that they tempted or forced the Nazarites to break their vow. The abstemiousness and ascetic life of the Nazarites were a tacit reproach and a standing rebuke to the sensual and luxurious. Amos speaks several times of the drinking of wine as a habit marked by excess in his day (ii. 8, iv. 1, vi. 6).

Prophesy not] The Lord God hath spoken, who can but prophesy? (iii. 8). A necessity was laid upon the prophets. If they would

14 Therefore the flight shall perish from the swift, and the strong

keep silence, the message with which they were entrusted was as a burning fire shut up in their bones (Jer. xx. 9). Those who were rebuked tried to silence them. Amos himself (ch. vii.) was misrepresented and persecuted for his faithfulness, and his was no solitary case. Isaiah (xxx. 10) charges Israel with saying habitually to the prophets, Prophesy not unto us right things, &c. Micaiah was imprisoned for his fidelity (1 K. xxii. 26, 27). Jezebel swore to take the life of Elijah, and insolently gave him warning (ib. xix. 2, 3). Hanani was imprisoned by Asa for saying, Thou shalt have wars (2 Chro. xvi. 9). Jeremiah was in constant peril of his life. And these are but a few instances out of many.

Its

13. I am pressed under you, &c.] The A. V. is substantially correct. The words of the prophet have been interpreted in several ways. The difficulty of the passage consists chiefly in the form of the verb here employed by the prophet, which cannot be adequately rendered by the passive, I am pressed. meaning may be conveyed by, I feel pressed or straitened. In the wilderness the Almighty appeared to His people, saying, Thou hast seen bow the Lord thy God bare thee as a man doth bear his son (Deut. i. 31). With the like condescension He here speaks: Behold, I, even I, feel the pressure of your sins, as the cart that is full of sheaves (full as it can hold is the meaning of the idiom) feels its heavy load. Similar is the language used by God in Isaiah, Thou hast wearied me with thine iniquities (xliii. 24, cf. i. 14, vii. 13; Mal. ii. 17). See Note below. In the margin there is another rendering, which is open to more than one objection. It violates the Hebrew idiom, and gives a turn to the passage which ill agrees with the image employed. The pressure of a heavily laden cart on the ground can hardly represent the crushing of a people. The punishment too seems to be described in the words that follow.

14, 15. Therefore the flight, &c.] In the Hebrew it is simply, And. What follows being the natural consequence (so to speak) of slighting the long-suffering of God." Flight, not the power of flight, but rather, place of flight, refuge (Ps. cxlii. 5). Swift of foot, like Asahel (2 S. ii. 18). Swiftness here belongs to the warrior, not to the coward.

strengthen his force] Put forth his strength,