CLARKE · whole chapter
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
2Kgs 15:19 ;
2Kgs 17:6 . Verse 1 For three transgressions of Moab and for four - See an explanation of this form Amo 1:2 . The land of the Moabites lay to the east of the Dead Sea. For the origin of this people, see
Gen 19:37 . He burned the bones on the king of Edom into lime - Possibly referring to some brutality; such as opening the grave of one of the Idumean kings, and calcining his bones. It is supposed by some to refer to the fact mentioned
2Kgs 3:26 , when the kings of Judah, Israel, and Idumea, joined together to destroy Moab. The king of it, despairing to save his city, took seven hundred men, and made a desperate sortie on the quarter where the king of Edom was; and, though not successful, took prisoner the son of the king of Edom; and, on their return into the city, offered him as a burnt-offering upon the wall, so as to terrify the besieging armies, and cause them to raise the siege. Others understand the son that was sacrificed to be the king of Moab's own son. Verse 2 The palaces of Kirioth - This was one of the principal cities of the Moabites. Moab shall die with tumult - All these expressions seem to refer to this city's being taken by storm, which was followed by a total slaughter of its inhabitants. Verse 3 I will cut off the judge - It shall be so destroyed, that it shall never more have any form of government. The judge here, שופט shophet, may signify the chief magistrate. The chief magistrates of the Carthaginians were called suffetes; probably taken from the Hebrew Judges, שופטים shophetim. Verse 4 For three transgressions of Judah - We may take the three and four here to any latitude; for this people lived in continual hostility to their God, from the days of David to the time of Uzziah, under whom Amos prophesied. Their iniquities are summed up under three general heads: 1. They despised, or rejected the law of the Lord. 2. They kept not his statutes. 3. They followed lies, were idolaters, and followed false prophets rather than those sent by Jehovah. Verse 5 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. Verse 6 For three transgressions of Israel, etc. - To be satisfied of the exceeding delinquency of this people, we have only to open the historical and prophetic books in any part; for the whole history of the Israelites is one tissue of transgression against God. Their crimes are enumerated under the following heads: - 1. Their judges were mercenary and corrupt. They took bribes to condemn the righteous; and even for articles of clothing, such as a pair of shoes, they condemned the poor man, and delivered him into the hands of his adversary. 2. They were unmerciful to the poor generally. They pant after the dust of the earth on the head of the poor; or, to put it on the head of the poor; or, they bruise the head of the poor against the dust of the earth. Howsoever the clause is understood, it shows them to have been general oppressors of the poor, showing them neither justice nor mercy. 3. They turn aside the way of the meek. They are peculiarly oppressive to the weak and afflicted. 4. They were licentious to the uttermost abomination; for in their idol feasts, where young women prostituted themselves publicly in honor of Astarte, the father and son entered into impure connections with the same female. 5. They were cruel in their oppressions of the poor; for the garments or beds which the poor had pledged they retained contrary to the law,
Exodus 22:7-26, which required that such things should be restored before the setting of the sun. 6. They punished the people by unjust and oppressive fines, and served their tables with wine bought by such fines. Or it may be understood of their appropriating to themselves that wine which was allowed to criminals to mitigate their sufferings in the article of death; which was the excess of inhumanity and cruelty. Verse 9 Yet destroyed I the Amorite - Here follow general heads of God's mercies to them, and the great things he had done for them. 1. Bringing them out of Egypt. 2. Miraculously sustaining them in the wilderness forty years. 3. Driving out the Canaanites before them, and giving them possession of the promised land. 4. Raising up prophets among them to declare the Divine will. 5. And forming the holy institution of the Nazarites among them, to show the spiritual nature of his holy religion, Amo 2:9-11 . Verse 12 But ye gave the Nazarites wine - This was expressly forbidden in the laws of their institution. See
Num 6:1-3 . Prophesy not - They would not worship God, and they would not hear the voice of his prophets. Verse 13 Behold, I am pressed under you - The marginal reading is better: "Behold, I will press your place, as a cart full of sheaves presseth." I will bring over you the wheel of destruction; and it shall grind your place - your city and temple, as the wheel of a cart laden with sheaves presses down the ground, gravel, and stones over which it rolls. Verse 14 The flight shall perish from the swift - The swiftest shall not be able to save himself from a swifter destruction. None, by might, by counsel, or by fleetness, shall be able to escape from the impending ruin. In a word, God has so fully determined to avenge the quarrel of his broken covenant, that all attempts to escape from his judgments shall be useless. Verse 15 Neither shall he that rideth the horse deliver himself - I believe all these sayings, Amo 2:13-16 , are proverbs, to show the inutility of all attempts, even in the best circumstances, to escape the doom now decreed, because the cup of their iniquity was full. Verse 16 Shall flee away naked - In some cases the alarm shall be in the night; and even the most heroic shall start from his bed, and through terror not wait to put on his clothes. Introduction
HENRY_FULL · Amos 2:1–8
The Judgment of Moab and of Judah; The Judgment of Israel. ( b. c. 790.) 1 Thus saith the Lord ; For three transgressions of Moab, and for four, I will not turn away the punishment thereof; because he burned the bones of the king of Edom into lime: 2 But I will send a fire upon Moab, and it shall devour the palaces of Kerioth: and Moab shall die with 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 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: 8 And they lay themselves down upon clothes laid to pledge by every altar, and they drink the wine of the condemned in the house of their god. Here is, I. The judgment of Moab, another of the nations that bordered upon Israel. They are reckoned with and shall be punished for three transgressions and for four, as those before. Now, 1. Moab's fourth transgression, as theirs who were before set to the bar, was cruelty. The instance given refers not to the people of God, but to a heathen like themselves: The king of Moab burnt the bones of the king of Edom into lime. We find there was war between the Edomites and the Moabites, in which the king of Moab, in distress and rage, offered his own son for a burnt-offering, to appease his deity, 2 Kings iii. 26, 27 . And it should seem that afterwards he, or some of his successors, in revenge upon the Edomites for bringing him to that extremity, having an advantage against the king of Edom, seized him alive and burnt him to ashes, or slew him and burnt his body, or dug up the bones of their dead king, of that particularly who had so straitened him, and, in token of his rage and fury, burnt them to lime. and perhaps made use of the powder of his bones for the white-washing of the walls and ceilings of his palace, that he might please himself with the sight of that monument of his revenge. Est vindicta bonum vita jucundius ipsa—Revenge is sweeter than life itself. It is barbarous to abuse human bodies, for we ourselves also are in the body; it is senseless to abuse dead bodies, nay, it is impious, for we believe and look for their resurrection; and to abuse the dead bodies of kings (whose persons and names ought to be in a particular manner respected and had in veneration) is an affront to majesty; it is an argument of a base spirit for those to trample upon a dead lion who, were he alive, would tremble before him. 2. Moab's doom for this transgression is, (1.) A judgment of death. Those that deal cruelly shall be cruelly dealt with ( v. 2 ): Moab shall die; the Moabites shall be cut off with the sword of war, which kills with tumult, with shouting, and with sound of trumpet, circumstances that make it so much the more terrible, as the lion's roaring aggravates his tearing. Every battle of the warrior is with confused noise, Isa. ix. 5 . (2.) It is a judgment upon their judge, who had passed the sentence upon the bones of the king of Edom that they should be burnt to lime: I will cut him off, says God ( v. 3 ); he shall know there is a judge that is higher than he. The king, the chief judge, and all the inferior judges and princes, shall be cut off together. If the people sometimes suffer for the sin of their princes, yet the princes themselves shall not escape, Jer. xlviii. 47 . Thus far is the judgment of Moab. II. Judah also is a near neighbour to Israel, and therefore, now that justice is riding the circuit, that shall not be passed by; that nation has made itself like the heathen and mingled with them, and therefore the indictment here runs against them in the same form in which it had run against all the rest: For these transgressions of Judah, and for four, I will not turn away the punishment thereof; their sins are as many as the sins of other nations, and we find them huddled up with them in the same character, Jer. ix. 26 , "As for Egypt, and Judah, and Edom, jumble them together; they are all alike;" the sentence here also is the same ( v. 5 ): " I will send a fire upon Judah, though it is the land where God is known, and it shall devour the palaces of Jerusalem, though it is the holy city, and God has formerly been known in its palaces for a refuge, " Ps. xlviii. 3 . But the sin here charged upon Judah is different from all the rest. The other nations were reckoned with for injuries done to men, but Judah is reckoned with for indignities done to God, v. 4 . 1. They put contempt upon his statutes and persisted in disobedience to them: They have despised the law of the Lord, as if it were not worth taking notice of, nor had any thing in it valuable; and herein they despised the wisdom, justice, and goodness, as well as the authority and sovereignty, of the Lawmaker; this they did, in effect, when they kept not his commandments, made no conscience of them, took no care about them. 2. They put honour upon his rivals, their idols, here called their lies which caused them to err; for an image is a teacher of lies, Hab. ii. 18 . And those that are led away into the error of idolatry are by that led into a multitude of other errors, Uno dato absurdo mille sequuntur—One absurdity draws after it a thousand. God is an infinite eternal Spirit; but, when the truth of God is by idolatry changed into a lie, all his other truths are in danger of being so changed likewise; thus their idols caused them to err, and God justly gave them up to strong delusions; nor was it any excuse for their sin that they were lies after which their father walked, for they should rather have taken warning than taken pattern by those that perished with these lies in their right hand. III. We now at length come to the words which Amos saw concerning Israel. The reproofs and threatenings having walked the round, here they centre, here they settle. He begins with them as with the rest: For three transgressions of Israel, and for four, I will not turn away the punishment thereof; if all these nations must be punished for their iniquities, shall Israel go unpunished? Observe here what their sins were, for which God would reckon with them. 1. Perverting justice. This was the sin of those who were entrusted with the administration of justice, the judges and magistrates, and all parties concerned. They made nothing of selling a righteous man, and his righteous cause when it came to be tried before them, for a piece of silver; sentence was passed, not according to the merits of the cause, but the bribe always turned the scale, and judgment was set to sale by auction to the highest bidder. They would sell the life and livelihood of a poor man for a pair of shoes, for the least advantage to themselves that could be proposed to them; give them but a pair of shoes, and the cause of a poor man, who could not give them as much as that, should be betrayed, and left at the mercy of those that will have no mercy. They will rather play at small game that sit out. For a piece of bread such a man will transgress. Note, Those who will wrong their consciences for any thing will come at length to do it for next to nothing; those who begin to sell justice for silver will in time be so sordid as to see it for a pair of shoes, for a pair of old shoes. 2. Oppressing the poor, and seeking to benefit themselves by doing them a mischief: They pant after the dust of the earth on the head of the poor; they swallow up the poor with the utmost greediness, and make a prey of those that are in sorrow with dust on their heads, poor orphans that are in mourning for their parents; they catch at them to get their estates into their hands; they never rest till they have got the heads of the poor in the dust, to be trodden on. Or, They pant after the dust of the earth, that is, silver and gold, white and yellow dust; they covet it earnestly, and levy it upon the head of the poor by their unjust exactions. Note, Men's seeking to enrich themselves by the impoverishing of others is a transgression which God will not long turn away the punishment of. This is turning aside the way of the meek, contriving to do injury to those who, they know, are mild and patient and will bear injury. They invade their rights, break their measures, and obstruct the course of justice in favour of them, not suffering them to go on with their righteous cause; this is turning aside their way. Note, The more patiently men bear injuries that are done them the greater is the sin of those that injure them, and the more occasion they have to expect that God will give them redress, and take vengeance for them. I, as a deaf man, heard not, and then thou wilt hear. 3. Abominable uncleanness, even incest itself, such as it not named among the Gentiles, that a man should have his father's wife ( 1 Cor. v. 1 ), his father's concubine: A man and his father will go in unto the same young woman, as black an instance as any other of an unbounded promiscuous lust; and yet where the former iniquities of oppression and extortion are this also is found; for laws of modesty seldom hold those that have broken the bands of justice and cast away its cords from them. This wickedness is such a scandal to religion, and the profession of it, that those who are guilty of it are looked upon as designing thereby to profane God's holy name, and to render it odious among the heathen, as if he countenanced the villainies which those who pretend relation to him allow themselves in, and were altogether such a one as they. 4. Regaling themselves and yet pretending to honour their God with that which they had got by oppression and extortion, v. 8 . They add idolatry to their injustice, and then think to atone for their injustice with their idolatry. (1.) They make merry with that which they have unjustly squeezed from the poor. They lay themselves down at ease, and in state, and stretch themselves upon clothes laid to pledge, which they ought to have restored the same night, according to the law, Deut. xxiv. 12, 13 . And they drink the wine of the condemned, of such as they have fined and laid heavy mulcts upon, spending that in sensuality which they have got by injustice. (2.) They think to make atonement for this by feasting on the gains of oppression before their altars, and drinking this wine in the house of their God, in the temples where they worshipped their calves, as if they would make God a partner in their crimes by making him a partner of the profits of them—service good enough for false gods; but the true God will not thus be mocked; he has declared that he hates robbery for burnt-offerings, and cannot be served acceptably but with that which is got honestly.