1 Amos showed God’s judgment upon Syria, 6 upon the Philistines, 9 upon Tyrus, 11 upon Edom, 13 upon Ammon.
Amo 1:1 The words of Amos, one of the shepherds of Tekoa—the vision he saw concerning Israel two years before the earthquake, when Uzziah was king of Judah and Jeroboam son of Jehoash was king of Israel.
Words. The modifying phrase, “which he saw,” shows that the words came from God. The prophet saw first by divine revelation what he afterward recorded (see 2 Sam. 23:2).
Shepherds. Literally, “sheep raisers.” Chapter 7:14, 15 indicates that Amos was either a small owner of sheep or a poor laboring man. Thus, he belonged to the humbler classes of people.
Tekoa. A small town of Judah, in a sandy and somewhat barren pastoral district 5 mi. (8 km.) south of Bethlehem (see 2 Sam. 14:2; 2 Chron. 11:6; 20:20; Jer. 6:1). Tekoa is identified with the modern Teqû’.
Concerning Israel. The ministry of Amos, like that of Hosea, was especially on behalf of Israel, the northern kingdom of the Hebrews, though Amos does not always confine the term Israel to the northern kingdom, but occasionally includes the southern kingdom, Judah.
Before the earthquake. Secular history as yet has thrown no light on this event. However, long afterward the prophet Zechariah mentions this earthquake (see ch. 14:5).
Evidently it was serious enough to leave an impression on subsequent generations. Josephus declares that this earthquake came when King Uzziah presumptuously entered the Temple to burn incense (Antiquities ix. 10. 4; see 2 Chron. 26:16–21).
Archaeological Evidence:
Geologists and archaeologists have found evidence of a major earthquake in the region during that period, with destroyed structures and seismic evidence found in Tel Agol and Jerusalem.
Judgment on Israel’s Neighbors
Amo 1:2 He said: “The LORD roars from Zion and thunders from Jerusalem; the pastures of the shepherds dry up, and the top of Carmel withers.”
The Lord roars. Compare the same figure in Joel 3:16.
Jerusalem. This reference to Jerusalem as the abode of the Lord’s presence is evidently to emphasize the fact that God does not dwell in Dan and Bethel, the scenes of the idolatrous calf worship (see 1 Kings 12:25–33).
Carmel. This is Mt. Carmel, actually a mountain chain rather than a peak. It was known for its abundant fertility (see Isa. 33:9; 35:2; Jer. 50:19).
Amo 1:3 This is what the LORD says: “For three sins of Damascus, even for four, I will not relent. Because she threshed Gilead with sledges having iron teeth,
Before dealing with Israel, Amos pronounces judgment upon neighboring heathen nations because of their persecution of God’s people. If the heathen deserve punishment, Israel, with much greater light, cannot escape. Three transgressions. See also vs. 6, 9, 11, 13; ch. 2:1, 4, 6. The numbers need not be taken literally, as denoting a particular number of offenses in each case.
They are used to signify a great number, the four being added for good measure (see on Job 5:19; 33:29; Eccl. 11:2). The mode of enumeration was an ancient poetic device found also in the Canaanite literature of Ugarit. The following is an example from Ugaritic: “Baal hates two sacrifices, yea three, the rider of the clouds, the sacrifice of shame and the sacrifice of baseness, and the sacrifice of the abuse of handmaids.”
Presumably, “three transgressions” were sufficient to prove intentional and incurable wrongdoing. But the nations mentioned in chs. 1 and 2 had all exceeded even this limit. Persistent sin results in cumulative guilt. God bears long with the wicked, but finally they cross the line of His forbearance.
Sins of Damascus.
This city was the capital of a strong Syrian kingdom, and representative of all Syria. It was beautiful in location, prosperous, and well-fortified, one of the oldest cities in the world. Since Rezin rose against Solomon (1 Kings 11:23–25) and seized Damascus, which had been tributary to David (2 Sam. 8:5, 6), Damascus was periodically at enmity with Israel.
This resulted in spasmodic warfare between the two (see 1 Kings 15:16–20; 20; 22; 2 Kings 7; 10:32; 12:17, 18; 13:3–5). Jeroboam II, of Israel, in whose reign Amos carried on his ministry, again defeated Damascus and put it under tribute (2 Kings 14:28).
Gilead.
The highland grazing ground east of the Jordan. The name here denotes all the country east of the Jordan that was given to Gad, Reuben, and the half tribe of Manasseh (see Joshua 22:1–4, 9).
Sledges or carts made of heavy planks fastened together, underneath which sharp stones or iron points were inserted. Weighted down with a heavy stone or with the driver, these instruments were drawn by oxen over the grain (see Isa. 28:27; 41:15).
In the LXX the last clause of Amos 1:3 reads: “Because they sawed with iron saws the women with child of the Galaadites” (see 2 Kings 8:12).
Amo 1:4 I will send fire on the house of Hazael that will consume the fortresses of Ben-Hadad.
This was material fire, though it must be recognized that fire is used metaphorically for war and its evils (see Ps. 78:62, 63; Jer. 48:45, 46; 49:26, 27). Ben-hadad. Literally, “the son of [the god] Hadad.” Benhadad III was the son of Hazael (see 2 Kings 13:3).
These names may signify the dynasty of Hazael and Damascus itself with its magnificent royal palaces. This proud city was to receive a just recompense for its sins.
Amo 1:5 I will break down the gate of Damascus; I will destroy the king who is in the Valley of Aven and the one who holds the scepter in Beth Eden. The people of Aram will go into exile to Kir,” says the LORD.
Bars were used to secure the gate of the city (see 1 Kings 4:13; Jer. 51:30; Nahum 3:13). Therefore, breaking the bar opened the city to the enemy.
Plain of Aven. The exact location of this plain is unknown. Instead of “the plain of Aven,” the LXX reads, “the plain of On.” The usual Greek name for On is Heliopolis, “city of the sun,” and this has led some authorities to identify the plain of On as the plain between the Lebanon and the Anti-Lebanon Mts., in which stood the famous shrine of Baalbek, which was also called Heliopolis.
Beth Eden. Literally, “house of delight.” Some have identified Eden as a region in Mesopotamia, usually identified with the Assyrian Bīt–Adini, and situated on the banks of the Euphrates River (see on 2 Kings 19:12).
Exile to Kir. Its location is uncertain. It was the region from which the Syrians (Aramaeans) originally emigrated (see ch. 9:7). Some years after this prophecy was given, many people of Syria were carried away captive when Tiglath-pileser III slew Rezin and sacked Damascus (2 Kings 16:7–9).
Amo 1:6 This is what the LORD says: “For three sins of Gaza, even for four, I will not relent. Because she took captive whole communities and sold them to Edom,
6. Gaza. In vs. 6–8 judgment is pronounced upon Philistia, whose people were the hereditary foes of Israel. Because of its importance, Gaza, the most southern of the five chief cities of Philistia, is mentioned as representative of the entire nation, as Damascus is used to represent all of Syria (see on v. 3).
In v. 8 three other Philistine cities are mentioned, Ashdod, Ashkelon, and Ekron. Possibly Gath is not mentioned because it was no longer important, or because it might have been destroyed already (see 2 Chron. 26:6). Or the city of Gath may be included in the expression, “remnant of the Philistines” (Amos 1:8).
Amo 1:7 I will send fire on the walls of Gaza that will consume her fortresses.
Fire.
In later times Gaza was conquered by the king of Egypt (see Jer. 47:1), by Alexander the Great, who besieged it for more than two months (see Josephus Antiquities xi. 8. 4), and by other invaders as well.
Amo 1:8 I will destroy the king of Ashdod and the one who holds the scepter in Ashkelon. I will turn my hand against Ekron, till the last of the Philistines are dead,” says the Sovereign LORD.
Ashdod. This city, called Azotus in the LXX and in Acts 8:40, was 203/4 mi. (33.2 km.) north-northeast of Gaza and a few miles from the sea. Ashdod was captured by Uzziah (2 Chron. 26:6), by Sargon, king of Assyria (Isa. 20:1), and by Psamtik, king of Egypt.
Ashkelon. This was the only celebrated Philistine city that was situated on the seacoast. It lay in a natural amphitheater, which gave it a most imposing appearance from the sea. Though it had a small and bad harbor, it carried on an active commerce, which was the chief source of its power and importance. I will turn my hand. That is, I will again visit Ekron with punishment (see on Isa. 1:25).
Ekron.
This city was about 11 mi. (17.6 km.) east-northeast of Ashdod. Each city of Philistia had its own king, but all formed one confederacy, as it were, debating and acting together on any required occasion (see on Judges 3:3; cf. 16:5, 8, 18; 1 Chron. 12:19).
Amo 1:9 This is what the LORD says: “For three sins of Tyre, even for four, I will not relent. Because she sold whole communities of captives to Edom, disregarding a treaty of brotherhood,
In vs. 9, 10 judgment is pronounced upon Tyre, the chief city of the Phoenician. Tyre, as the proud and great merchant city of that day, cooperated with the Philistines against the Hebrews (see Ps. 83:7). Tyre is not charged by Amos with carrying away the captives, but with handing them over to the Edomites, thus forgetting the covenant made with David and Solomon (see 2 Sam. 5:11; 1 Kings 5:1, 7–11; 9:11 14; 2 Chron. 2:11–16).
Because the Phoenicians sold the people to the Edomites, they were responsible for the cruelties these Jews suffered. In God’s sight a person is as guilty of the crime he advocates he himself may commit.
Amo 1:10 I will send fire on the walls of Tyre that will consume her fortresses.”
Fire. The mainland part of Tyre was taken by Sennacherib, later by Ashurbanipal. Island Tyre was besieged by Esarhaddon and Ashurbanipal, and paid tribute. It was captured and destroyed by Alexander the Great (see on Eze. 26:3, 4).
Amo 1:11 This is what the LORD says: “For three sins of Edom, even for four, I will not relent. Because he pursued his brother with a sword and slaughtered the women of the land, because his anger raged continually and his fury flamed unchecked,
His brother. Amos now proceeds to denounce the three nations related by blood to Israel—Edom, Ammon, and Moab.
Edom, descended from Esau, was the most closely related and the most hostile. It is Edom’s unbrotherly attitude toward the descendants of Jacob, from the time of Esau till the time of Amos, rather than any specific acts, that the prophet condemns (Num. 20:14–21; cf. Deut. 2:2–8; 23:7; 2 Kings 8:20–22; 2 Chron. 28:16, 17).
The whole prophecy of Obadiah is against Edom (see also Eze. 25:12–14; 35; Joel 3:19). It is bad to hate an enemy, worse to hate a friend, and still worse to hate a brother.
Amo 1:12 I will send fire on Teman that will consume the fortresses of Bozrah.”
Teman. Either a name for Edom or a region of Edom inhabited by a tribe descended from Esau (see on Gen. 36:11, 34; Jer. 49:7).
Bozrah. An important city of Edom, situated on a hill about 24 mi. (38.4 km.) south by east from the Dead Sea, and about 30 mi. north of Petra.
Amo 1:13 This is what the LORD says: “For three sins of Ammon, even for four, I will not relent. Because he ripped open the pregnant women of Gilead in order to extend his borders,
Ammon. In vs. 13–15 the prophet declares the judgment to come upon Ammon. Ammon was related to Israel through Lot. Solomon’s harem included many women from Ammon (1 Kings 11:1, 7).
Though the Ammonites appear to have been originally a predatory and wandering people, the abundance of ruins in their land shows that later they were a settled people with fixed homes.
Ripped up. For instances of the hostility of the Ammonites toward Israel see 1 Sam. 11:1–3; 2 Sam. 10:1–5; 2 Chron. 20; Neh. 2:10, 19; 4:1–3. Envy, jealousy, and fear united the Ammonites with the Moabites to hire Balaam to curse Israel (see Deut. 23:3, 4).
Though we have no other record of the outrageous act of the Ammonites against the Gileadites here recorded, Hazael of Syria used this method of barbarity, and it is quite possible that the Ammonites may have joined him in this barbaric crime (see 2 Kings 8:12; Hosea 13:16).
Enlarge their border. The Ammonites claimed the territory the Israelites had taken from Sihon, and attempted to capture it in the time of Jephthah (see Judges 11). Later they seized territory from Gad, which brought upon them stern denunciation from the prophet Jeremiah (see Jer. 49:1–6).
Amo 1:14 I will set fire to the walls of Rabbah that will consume her fortresses amid war cries on the day of battle, amid violent winds on a stormy day.
Rabbah. Literally, “great,” that is, “the capital.” Rabbah, or Rabbath-ammon, was the capital of Ammon, situated east of the Jordan on the southern arm of the river Jabbok, and was the only city of importance in the district.
It was taken by David (see 2 Sam. 11:1; 12:26–31). According to Josephus, Ammon was taken by Nebuchadnezzar (see Jer. 27:1–7) during his Egyptian campaign (Antiquities x. 9. 7).
The modern name of Rabbah is ‘Ammân (note the similarity to “Ammon”), the capital of the modern kingdom of Jordan.
War crimes. A reference to the battle cry of the opposing host, which intensified the horror of the scene of carnage (see Job 39:25).
Stormy day.
An expression indicating the wrath of God against the city (see Jer. 23:19).
Amo 1:15 Her king will go into exile, he and his officials together,” says the LORD.
Their king. Heb. malkam, which may properly either be translated as their “king” or taken as a proper name, for Milcom (see on 2 Sam. 12:30; 1 Kings 11:5), better known as Molech, who was the chief deity of the Ammonites (see on 1 Kings 11:7; Jer. 49:1; Zeph. 1:5).
It was quite in harmony with the spirit of the time that the local deity or deities should be counted as sharing the fortunes of war with their worshipers (see Isa. 46:1, 2).
It may well be that Amos intended that both the king and the god of the Ammonites would be taken into captivity as evidence of the complete defeat of that nation.
Into exile. In the case of Israel, captivity was designed to accomplish a reformation. For the heathen nations here arraigned by God, captivity would mark the close of probation.