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In this chapter, I. God, by the prophet, proceeds in a like controversy with Moab as before with other nations, Am 2:1-3. II. He shows what quarrel he had with Judah, Am 2:4,5. III. He at length begins his charge against Israel, to which all that goes before is but an introduction. Observe, 1. The sins they are charged with—injustice, oppression, whoredom, Am 2:6-8. 2. The aggravations of those sins—the temporal and spiritual mercies God had bestowed upon them, for which they had made him such ungrateful returns, Am 2:9-12. 3. God's complaint of them for their sins (Am 2:13) and his threatenings of their ruin, and their utter inability to prevent it, Am 2:14-16.

The prophet goes on to declare the judgments of God against Moab, Amos 2:1-3; against Judah, Amos 2:4, Amos 2:5; and then against Israel, the particular object of his mission. He enumerates some of their sins, Amos 2:6-8, aggravated by God's distinguishing regard to Israel, Amos 2:9-12; and they are in consequence threatened with dreadful punishments, Amos 2:13-16. See 2 Kings 15:19; 2 Kings 17:6.

INTRODUCTION TO Amos 2

In this chapter the prophet foretells the calamities that should come upon the Moabites for their transgressions, Amos 2:1; and the destruction of Judah and Jerusalem for their iniquities, Amos 2:4; also the judgments of God that should come upon Israel the ten tribes for their sins, which sins are enumerated; their oppression of the poor, their lewdness and idolatry, Amos 2:6; and which are aggravated by the blessings of goodness bestowed upon them, both temporal and spiritual, Amos 2:9; wherefore they are threatened with ruin, which would be inevitable, notwithstanding their swiftness, strength, and courage, and their skill in shooting arrows, and riding horses, Amos 2:13.

Am 2:1-16.

CHARGES AGAINST MOAB, JUDAH, AND LASTLY ISRAEL, THE CHIEF SUBJECT OF AMOS' PROPHECIES.

1. burned . . . bones of . . . king of Edom into lime--When Jehoram of Israel, Jehoshaphat of Judah, and the king of Edom, combined against Mesha king of Moab, the latter failing in battle to break through to the king of Edom, took the oldest son of the latter and offered him as a burnt offering on the wall

(2Ki 3:27)

[MICHAELIS]. Thus, "king of Edom" is taken as the heir to the throne of Edom. But "his son" is rather the king of Moab's own son, whom the father offered to Molech [JOSEPHUS, Antiquities, 9.3]. Thus the reference here in Amos is not to that fact, but to the revenge which probably the king of Moab took on the king of Edom, when the forces of Israel and Judah had retired after their successful campaign against Moab, leaving Edom without allies. The Hebrew tradition is that Moab in revenge tore from their grave and burned the bones of the king of Edom, the ally of Jehoram and Jehoshaphat, who was already buried. Probably the "burning of the bones" means, "he burned the king of Edom alive, reducing his very bones to lime" [MAURER].

Moab - The relation of Moab to Israel is only accidentally different from that of Ammon. One spirit actuated both, venting itself in one and the same way, as occasion served, and mostly together (see the note at Amos 1:13). Beside those more formal invasions, the history of Elisha mentions one probably of many in-roads of "bands of the Moabites." It seems as though, when "the year entered in," and with it the harvest, "the bands of the Moabites entered in" too, like "the Midianites and Amalekites and the children of the east" Judges 6:3-4, Judges 6:11 in the time of Gideon, or their successors the Bedouins, now. This their continual hostility is related in the few words of a parenthesis. There was no occasion to relate at length an uniform hostility, which was as regular as the seasons of the year, and the year's produce, and the temptation to the cupidity of Moab, when Israel was weakened by Hazael.

Because he burned the bones of the king of Edom - The deed here condemned, is unknown. Doubtless it was connected with that same hatred of Edom, which the king of Moab showed, when besieged by Israel. People are often more enraged against a friend or ally who has made terms with one whom they hate or fear, than with the enemy himself. Certainly, "when the king of Moab saw that the battle was too sore for him" 2 Kings 3:26-27, his fury was directed personally against the king of Edom. He "took with him" 700 chosen men "to cut through to the king of Edom, and they could not." Escape was not their object. They sought not "to cut through" the Edomite contingent into the desert, but "to the king of Edom." Then "he took his oldest son," that is, probably the oldest son of the king of Edom whom he captured, "and offered him up as a burnt offering on the wall."

Such is the simplest structure of the words; He "strove to cut through to the king of Edom, and they could not, and he took his oldest son, etc., and there was great indignation against Israel." That "indignation" too on the part of Edom (for there was no other to be indignant "against Israel") is best accounted for, if this expedition, undertaken because Moab had rebelled against Israel, had occasioned the sacrifice of the son of the king of Edom, who took part in it only as a tributary of Judah. Edom would have had no special occasion to be indignant with Israel, if on occasion of an ordinary siege, the king of Moab had, in a shocking way, performed the national idolatry of child-sacrifice. That hatred the king of Moab carried beyond the grave, hatred which the pagan too held to be unnatural in its implacableness and unsatiableness. The soul being, after death, beyond man's reach, the hatred, vented upon his remains, is a sort of impotent grasping at eternal vengeance.

It wreaks on what it knows to be insensible, the hatred with which it would pursue, if it could, the living being who is beyond it. Its impotence evinces its fierceness, since, having no power to wreak any real revenge, it has no object but to show its hatred. Hatred, which death cannot extinguish, is the beginning of the eternal hate in hell. With this hatred Moab hated the king of Edom, seemingly because he had been, though probably against this will, on the side of the people of God. It was then sin against the love of God, and directed against God Himself. The single instance, which we know, of any feud between Moab and Edom was, when Edom was engaged in a constrained service of God. At least there are no indications of any conquest of each other. The Bozrah of Moab, being in the Mishor, "the plain" Jeremiah 48:21, Jeremiah 48:24, is certainly distinct from the Bozrah of Edom, which Jeremiah speaks of at the same time, as belonging to Edom Jeremiah 49:13. Each kingdom, Edom and Moab, had its own strong city, Bozrah, at one and the same time. And if "the rock," which Isaiah speaks of as the strong hold of Moab Isaiah 16:1, was indeed the Petra of Edom, (and the mere name, in that country of rock-fortresses is not strong, yet is the only, proof,) they won it from Judah who had taken it from Edom, and in whose hands it remained in the time of Amos (2 Kings 14:7; see above the note at Amos 1:12), not from Edom itself. Or, again, the tribute "may" have been only sent through Petra, as the great center of commerce. Edom's half-service gained it no good, but evil; Moab's malice was its destruction.

The proverb, "speak good only of the dead," shows what reverence human nature dictates, not to condemn those who have been before their Judge, unless He have already openly condemned them. "Death," says Athanasius in relating the death of Arius on his perjury, "is the common end of all people, and we ought not to insult the dead, though he be an enemy, for it is uncertain whether the same event may not happen to ourselves before evening."

For three transgressions of Moab and for four - See an explanation of this form Amos 1:2. The land of the Moabites lay to the east of the Dead Sea. For the origin of this people, see Genesis 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 2 Kings 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.

Thus saith the Lord, for three transgressions of Moab,.... Or the Moabites, who descended from the eldest son of Lot, by one of his daughters; and, though related, were great enemies to the Israelites; they sent for Balaam to curse them when on their borders, and greatly oppressed them in the times of the judges:

and for four, I will not turn away the punishment thereof; See Gill on Amos 1:3. Idolatry, as well as the sin next charged, must be one of these four transgressions: the idols of Moab were Chemosh and Baalpeor; of the former See Gill on Jeremiah 48:7; and of the latter See Gill on Hosea 9:10;

because he burnt the bones of the king of Edom into lime; either like "to lime", or "for lime"; he burnt them thoroughly, till they came to powder as small and as white as lime, and used them instead of it to plaster the walls of his palace, by way of contempt, as the Targum; and so Jarchi and Kimchi: this is thought probable by Quinquarboreus (m), for which he is blamed by Sanctius, who observes, there is no foundation for it in Scripture; and that the ashes of the bones of one man would not be sufficient to plaster a wall; and, besides, could never be brought to such a consistence as to be fit for such a purpose; yet, if it only means bare burning them, so as that they became like lime, as the colour of it, it could not be thought so very barbarous and inhuman, since it was the usage of some nations, especially the Romans, to burn their dead: no doubt something shocking is intended, and which usage to the dead is resented by the Lord. Sir Paul Rycaut (n) relates a piece of barbarity similar to this, that the city of Philadelphia was built with the bones of the besieged, by the prince that took it by storm. Kimchi thinks, as other interpreters also do, that it refers to the history in 2 Kings 3:27; where the king of Moab is said to offer his eldest son that should have reigned in his stead for a burnt offering; which he understands, not of the king of Moab's son, but of the king of Edom's son, here called a king, because he was to have succeeded his father in the kingdom; but it seems rather to be the king of Moab's own son that he offered; nor is it likely that the king of Edom's son was in his lands; for he would have broke through into the king of Edom, but could not; and then did this rash action; not in wrath and fury, but in a religious way. The prophet here refers to some fact, notorious in those times, the truth of which is not to be questioned, though we have no other account of it in Scripture; very probably it was the same king of Moab that did it, and the same king of Edom that was so used, mentioned in the above history; the king of Moab being enraged at him for joining with the kings of Israel and Judah against him, who afterwards falling into his hands, he used him in this barbarous manner; or very likely being possessed of his country after his death, or however of his grave, he took him out of it, and burnt his bones to lime, in revenge of what he had done to him. This was a very cruel action thus to use a human body, and this not the body of a private person, but of a king; and was an act of impiety, as well as of inhumanity, to take the bones of the dead out of his grave, and burn them; and which though done to a Heathen prince. God, who is the Creator of all, and Governor of the whole world, and whose vicegerents princes are, resented; and therefore threatened the Moabites with utter destruction for it.

(m) Scholia in Targum in loc. (n) The Present State of the Greek Church, c. 2.

God’s judgments upon Moab, Amos 2:1-3 upon Judah, Amos 2:4,5, and upon Israel, Amos 2:6-8. God complaineth of Israel’s ingratitude for past kindnesses, and threateneth them for it, Amos 2:9-16.

For three transgressions of Moab, and for four, I will not turn away the punishment thereof: in this form the prophet began, Amos 1:3, which see. Here he doth threaten a nation of some kin to Israel, &c., as was Ammon, and almost as much an enemy: they appeared early enemies to Israel, and took most wicked ways to ruin Israel; first hired Balaam to curse them, Numbers 22 Num 23; when this did not succeed, he next acts a vile part, and by lewd harlots draws Israel to sin, Numbers 25:1,2, &c., that so he might do against sinful Israel what could not be done against innocent Israel. Moab also was the second oppressor of Israel, who for their sins were delivered into the hands of Eglon king of Moab, who oppressed them eighteen years, Judges 3:14; for which, and other hostile carriages, they are here threatened; yet their inhuman cruelty to Edom’s king is only expressed, the other hostilities to Israel are implied.

He; the king of Moab; who particularly this was is not here nor elsewhere mentioned, though some say it was Mesha, and refer this to 2 Kings 3:4; yet it is not very likely that this was the king who acted such cruelty.

Burned the bones; it had been barbarous to have burned the flesh and nerves of an enemy, but to make the fire so hot, and continue it so long, as to burn bones into ashes, is much more barbarous.

Of the king of Edom: this somewhat aggravates the cruelty, he was no common man, but a king, who was so used: his name, and the time when it was done, whether it were some king alive or dead, and his bones digged up, is not mentioned, but every way it was barbarous, though it were done to bones digged out of the grave, as some conjecture.

Into lime, or ashes, calcined the bones, reduced them by fire into fine dust, and (as others conjecture) used these ashes instead of lime to plaster the walls and roofs of his palace; and this was done in hatred and contempt of the king of Edom.