Albert Barnes Commentary Amos 1:6

"Thus saith Jehovah: For three transgressions of Gaza, yea, for four, I will not turn away the punishment thereof; because they carried away captive the whole people, to deliver them up to Edom:" — Amos 1:6 (ASV)

Gaza - Was the southernmost city of the Philistines, as it was indeed of Canaan (Genesis 10:19) in ancient times, the last inhabited place at the beginning of the desert, on the way from Phoenicia to Egypt. Its situation was wonderfully chosen, so that, however often Gaza has been destroyed, a new city has, even if after long intervals, risen again in the same immediate neighborhood. The fragments of the earlier city became materials for the later. It was first Canaanite (Genesis 10:19); then Philistine; then, at least after Alexander, Edomite; after Alexander Janneus, Greek; conquered by Abubekr the first Khalif, it became Arabian; it was desolated in their civil wars, until the Crusaders rebuilt its fort; then again, Muslim. In the earliest times, before the destruction of Sodom and Gomorrah, Gaza was the south angle of the border of the Canaanites, from which it turned to the south of the Dead Sea.

Even then it was known by its name of strength, ‘Azzah “the strong,” like our “Fort.”

For a time, it stood as an island-fort, while the gigantic race of the Avvim wandered, wilder probably than the modern Bedouin, up to its very gates. For since it is said, the Avvim dwelt in open villages as far as Gaza (Deuteronomy 2:23), plainly they did not dwell in Gaza itself, a fortified town. The description assigns the boundary of their dwellings, up to the furthest town on the southeast, Gaza. They prowled around it, infested it doubtless, but did not conquer it, and were themselves expelled by the Caphtorim.

The fortress of the prince of Gaza is mentioned in the great expedition of Tothmosis III, as the conquest of Ashkelon was counted worthy of mention in the monuments of Raamses II. It was strengthened doubtless by giving refuge to the Anakim, who, after Joshua had expelled them from Hebron and neighboring cities, and the mountains of Judah and Israel, remained in Gaza, in Gath, and in Ashdod (Joshua 11:21–23).

Its situation, as the first station for land-commerce to and from Egypt, whether toward Tyre and Sidon, or Damascus and the upper Euphrates, or toward Petra, probably aggrandized it early. Even when the tide of commerce has been diverted into other channels, its situation has been a source of great profit. A fertile spot, touching upon a track through a desert, it became a mart for caravans, even those which passed on the pilgrim-route to Mecca, uniting traffic with their religion.

Where the five cities are named together as unconquered, Gaza is mentioned first, then Ashdod (Joshua 13:3). Samson, after he had betrayed his strength, was brought down to Gaza (Judges 16:21), probably as being their strongest fortress, although the furthest from the valley of Sorek, where he was ensnared.

There too was the vast temple of Dagon, which became the burying-place of so many of his worshipers. In Solomon’s reign it was subject to Israel (1 Kings 4:21). After the Philistine inroad in the time of Ahaz (2 Chronicles 28:18), and their capture of towns of Judah in the south and the low country, Shephelah, Hezekiah drove them back as far as Gaza (2 Kings 18:8), without apparently taking it.

Its prince was defeated by Sargon, whose victory over Philistia Isaiah foretold (Isaiah 14:29). Sennacherib gave to its king, together with those of Ascalon and Ekron, “fortified and other towns which” he “had spoiled,” avowedly to weaken Judah; “so as to make his (Hezekiah’s) country small,” and probably also as a reward for hostility to Judah.

Greek authors speak of it as “a very large city of Syria,” “a great city.” Like other cities in ancient times, it was, for fear of pirates, built at some distance from the sea (Arrian says “2 1/2 miles”), but had a port called, like that of Ascalon, Maiuma, which itself also in Christian times became a place of importance.

Because they carried away the whole captivity - Literally, “a complete captivity”; complete, but for evil; a captivity in which none were spared, none left behind, old or young, woman or child; but a whole population (whatever its extent) was swept away. Such an inroad of the Philistines is related in the time of Jehoram (2 Chronicles 21:16).

To deliver them up to Edom - Literally, “to shut them up to Edom,” in the power of Edom, their bitter enemy, so that they should not be able to escape, nor be restored. The hands, even if not the land, of Edom were already dyed in the blood of Jacob their brother (Joel 3:19). “Anywhere but there,” the crowd of helpless captives would probably cry. It was like driving the shrinking flock of sheep to the butcher’s shambles, reeking with the gore of their companions.

Therefore, they were driven there to the slaughter. There were open markets for Jewish slaves in abundance. Pleas like, “Sell us, only not to slaughter”; “Spare the greyheaded”; “Spare my child,” would reach the ears of those who, though enemies, understood their speech. But no! Such was the compact of Tyre and Philistia and Edom against the people of God. Not one was to be spared; it was to be “a complete captivity”; and that, to Edom. The bond was fulfilled.

Whoso stoppeth his ears at the cry of the poor, he too shall cry and shall not be heard (Proverbs 21:13). Joel mentions a similar sin of the Philistines and Phoenicians, and foretold its punishment (Joel 3:4–6).

The inroad in the reign of Jehoram is the last which Scripture mentions, but was not therefore necessarily or probably the last. Holy Scripture probably relates only the more notable of those border-raids. Unrepented sin is commonly renewed.

Those strong Philistine fortresses must have given frequent, abundant opportunity for such inroads. This is comparable to the situation in Arabia today, where it is said, “the harvest is to the stronger”; and so, while small protected patches of soil in Lebanon, Hauran, etc., are cultivated, the open fertile country often lies uncultivated, since it would be tilled only for the marauder. Amos renews the sentence of Joel, forewarning them that, though it seemed to tarry, it would come.