Charles Ellicott Commentary Amos 1

The Prologue to the Prophecies of Amos consists of a series of denunciations of the surrounding peoples. The basis of the dire threats is the word of Jehovah made known to the prophet. The reason for the doom predicted on such high authority is the resistance and cruelty that were inflicted by these nations upon the theocratic people, and, still more, their own moral offences, condemned by universal conscience. The denunciations begin with a judgment upon Syria, the age-long enemy of Judah, sometimes allied with Israel.

Then he turns to Philistia, which had been a thorn in the side of Israel and Judah from the days of the Judges until his own day. Then he turns his attention to Phoenician cities, the emporium of the most extensive commerce in the world. Next, he reviews three other tribes, or nations, more closely related to Israel in blood, language, and proximity, and which, nevertheless, had often demonstrated an undying hatred of the covenanted people. After this Judah, his own tribe, does not escape. Lastly, the prophet gathers up all his strength to denounce Israel, then at the height of prosperity and splendour.

See Introduction.

Roar.— The prolonged thunder-peal, or lion’s roar, of the Divine voice, reverberates from the theocratic metropolis of Zion, to the luxuriant slopes of the noble Carmel, which forms the southern promontory of the Bay of Acre. The “pastures of the Shepherds” reminds us of Psalm 23:0, and refers us to the prophet’s own home in the wilderness of Tekoah. The same expression “head (or ‘top’) of Carmel” occurs in 1 Kings 18:42, and in Amos 9:3. Compare the modern name Ras-el-Kerum. The whole country from south to north is summoned to listen to the Divine voice.

CURSE ON DAMASCUS.

Three transgressions... —This form of transgression, which occurs eight times in the prologue, is not an arithmetical, but a strongly idiomatic phrase, signifying “multiplied or repeated delinquencies” (Henderson).

Turn away... —Rather, will not turn it back—i.e., the severe judgment I have purposed. (Compare to 2 Kings 10:32–33.)

I will send a fire ...—Compare Jeremiah 49:27, where this language is repeated at a time when punishment had fallen for a while on Damascus, and she had become, as Isaiah predicted, a ruinous heap (Isaiah 17:1).

I will break ...—The “bar” means the bolt of iron or brass with which the city was defended. But it is possible that it may be used to refer to persons, that is, princes or leaders (Hosea 11:6); and this seems confirmed by the parallelism.

The plain or valley cleft between Libanus and Antilibanus is still called by the Arabs by a name closely resembling the rendering in the margin, “the valley.”

It is probable that the word rendered “vanity” (aven) is simply a Masoretic reading, and not what Amos intended.

It is better to follow the Septuagint and read the word On , the reference being to the Temple of Baalbec, then in ruins, the Syrian Heliopolis .

The site of Beth-eden (house of Eden) cannot be satisfactorily determined.

Kir is the region of the river Cyrus, or perhaps the east of the Upper Euphrates . We see the fulfillment of this doom in 2 Kings 16:9.

On the other hand, the Masoretic reading seems to have been suggested (if not confirmed) by Amos 5:5, where the Septuagint read aven.