Amos 1

1 Dies ist's, was Amos, der unter den Hirten zu Thekoa war, gesehen hat über Israel zur Zeit Usias, des Königs in Juda, und Jerobeams, des Sohnes Joas, des Königs Israels, zwei Jahre vor dem Erdbeben.

2 Und er sprach: Der HERR wird aus Zion brüllen und seine Stimme aus Jerusalem hören lassen, daß die Auen der Hirten jämmerlich stehen werden und der Karmel oben verdorren wird.

3 So spricht der HERR: Um drei und vier Frevel willen der Damasker will ich ihrer nicht schonen, darum daß sie Gilead mit eisernen Zacken gedroschen haben;

4 sondern ich will ein Feuer schicken in das Haus Hasaels, das soll die Paläste Benhadads verzehren.

5 Und ich will die Riegel zu Damaskus zerbrechen und die Einwohner auf dem Felde Aven samt dem, der das Zepter hält, aus dem Lusthause ausrotten, daß das Volk in Syrien soll gen Kir weggeführt werden, spricht der HERR.

6 So spricht der HERR: Um drei und vier Frevels willen Gazas will ich ihrer nicht schonen, darum daß sie die Gefangenen alle weggeführt und an Edom überantwortet haben;

7 sondern ich will ein Feuer in die Mauern zu Gaza schicken, das soll ihre Paläste verzehren.

8 Und ich will die Einwohner aus Asdod und den, der das Zepter hält, aus Askalon ausrotten und meine Hand wider Ekron kehren, daß umkommen soll, was von den Philistern noch übrig ist, spricht der HERR HERR.

9 So spricht der HERR: Um drei und vier Frevel willen der Stadt Tyrus will ich ihrer nicht schonen, darum daß sie die Gefangenen alle an Edom überantwortet haben und nicht gedacht an den Bund der Brüder;

10 sondern ich will ein Feuer in die Mauern zu Tyrus schicken, das soll ihre Paläste verzehren.

11 So spricht der HERR: Um drei und vier Frevel willen Edoms will ich sein nicht schonen, darum daß er seinen Bruder mit dem Schwert verfolgt hat und daß er alles Erbarmen von sich getan und immer wütet in seinem Zorn und seinem Grimm ewig hält;

12 sondern ich will ein Feuer schicken gen Theman, das soll die Paläste zu Bozra verzehren.

13 So spricht der HERR: Um drei und vier Frevel willen der Kinder Ammon will ich ihrer nicht schonen, darum daß sie die Schwangeren in Gilead zerrissen haben, damit sie ihre Grenze weiter machten;

14 sondern ich will ein Feuer anzünden in den Mauern Rabbas, das soll ihre Paläste verzehren, wenn man rufen wird zur Zeit des Streits und wenn das Wetter kommen wird zur Zeit des Sturms.

15 Da wird dann ihr König samt seinen Fürsten gefangen weggeführt werden, spricht der HERR.

Amos 1 Commentary

Chapter 1

Amos was a herdsman, and engaged in agriculture. But the same Divine Spirit influenced Isaiah and Daniel in the court, and Amos in the sheep-folds, giving to each the powers and eloquence needful for them. He assures the twelve tribes of the destruction of the neighbouring nations; and as they at that time gave themselves up to wickedness and idolatry, he reproves the Jewish nation with severity; but describes the restoration of the church by the Messiah, extending to the latter days.

Judgments against the Syrians, Philistines, Tyrians, Edomites, and Ammonites.

- GOD employed a shepherd, a herdsman, to reprove and warn the people. Those to whom God gives abilities for his services, ought not to be despised for their origin, or their employment. Judgments are denounced against the neighbouring nations, the oppressors of God's people. The number of transgressions does not here mean that exact number, but many: they had filled the measure of their sins, and were ripe for vengeance. The method in dealing with these nations is, in part, the same, yet in each there is something peculiar. In all ages this bitterness has been shown against the Lord's people. When the Lord reckons with his enemies, how tremendous are his judgments!

Chapter Summary

INTRODUCTION TO AMOS

This book in the Hebrew Bibles is called "Sepher Amos", the Book of Amos; and, in the Vulgate Latin and Syriac versions, the Prophecy of Amos. This is not the same person with the father of Isaiah, as some have ignorantly confounded them; for their names are wrote with different letters; besides, the father of Isaiah is thought to have been of the royal family, and a courtier; whereas this man was a country farmer and herdsman. His name signifies "burdened": the Jews {a} say he was so called, because burdened in his tongue, or had an impediment in his speech, and stammered; but rather because his prophecies were burdens to the people, such as they could not bear, being full of reproofs and threatenings; however, his prophecy in this respect agrees with his name. What time he lived may be learned from Am 1:1; by which it appears that he was, contemporary with Isaiah and Hosea; but whether he lived and prophesied so long as they did is not certain. The author of Seder Olam Zuta {b} makes him to prophesy in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. R. Abraham Zacut {c}, and R. David Ganz {d}, place him later than Hosea, and prior to Isaiah; they say that Amos received the law from Hosea, and Isaiah from Amos. Mr. Whiston {e} makes him to begin to prophesy in the year of the world 3231 A.M. or 773 B.C.; and Mr. Bedford {f} earlier, in 802 B.C.; and, from some passages in his prophecy, he appears to be of the land of Judah; see Am 1:1, 7:12; though he prophesied in the land of Israel, and against the ten tribes chiefly; the occasion of which was, Jeroboam had been very successful and victorious, and the people under him enjoyed great plenty and prosperity, and upon this grew wanton, luxurious, and very sinful; wherefore this prophet was sent to reprove them for their sins, to exhort them to repentance, and threaten them with captivity, in case of impenitence; and to comfort the truly godly with promises of the Messiah's coming and kingdom. The authenticity of this book is not to be questioned, since many passages out of it were taken by following prophets, as the words in Am 1:2, by Joel, Joe 3:16, and by Jeremiah, Jer 25:30; Am 4:9, by Haggai, Hag 2:17; Am 9:13, by Joel, Joe 3:18; and others are quoted by the writers of the New Testament as divinely inspired, as Am 5:25-27, 9:11, in Ac 7:42,43, 15:15,16; nor is there any room to doubt of his being the writer of this book, as is manifest of his speaking of himself as the first person in it; though Hobbes {g} says it does not appear. Some have thought that his language is rustic, suitable to his former character and employment; but certain it is there are masterly strokes and great beauties of eloquence in it; and which shows that it is more than human. According to some writers, he was often beat and buffeted by Amaziah, the priest of Bethel; and at last the son of the priest drove a nail into his temples, upon which he was carried alive into his own country, and there died, and was buried in the sepulchre of his ancestors at Tekoa {h}.

{a} Vajikra Rabba, sect. 10. fol. 153. 3. Abarbinel Praefat. in Ezek. fol. 253. 3. {b} P. 104, 105. Ed. Meyer. {c} Juchasin, fol. 12. 1. {d} Tzemach David, fol. 13. 1. 2. {e} Chronological Table, cent. 8. {f} Scripture Chronology, B. 6. c. 2. p. 647. {g} Leviathan, c. 33. {h} Pseudo-Epiphan. de Prophet. Vit. c. 12. Isidor. de Vit. Sanct. c. 43. Jerom. de locis Hebr. in voce Elthei, fol. 91. B.

\\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, Am 1:1. He first foretells a drought in the land of Israel, in the most fruitful places, which would cause mourning among the shepherds, Am 1:2; then the captivity of the Syrians, whose metropolis was Damascus, Am 1:3-5. Next the destruction of the Philistines, whose principal cities were Gaza, Ashdod, Askelon, and Ekron, Am 1:6-8. After that the ruin of Tyre, with the reason of it, Am 1:9,10; then the calamities that should come upon Edom, whose chief places were Teman and Bozrah, Am 1:11,12; and lastly the desolations of the Ammonites, whose metropolis, Rabbah, should be destroyed, and their king and princes go into captivity, Am 1:13-15; and all this for the sins of each of these nations.