서론
無標題
繁體中文
英文原文
In this chapter we have, I. The general title of this prophecy (Am 1:1), with the general scope of it, Am 1:2. II. God's particular controversy with Syria (Am 1:3-5), with Palestine (Am 1:6-8), with Tyre (Am 1:9), with Edom (Am 1:11), and with Ammon (Am 1:13-15), for their cruelty to his people and the many injuries they had done them. This explains God's pleading with the nations, Joe 3:2.
1-2
Threatenings of Judgment (790 BC)
繁體中文
審判的威嚇（主前790年）
¹ 當猶大王烏西雅、以色列王約阿施的兒子耶羅波安在位的時候，地震前二年，提哥亞牧人中的阿摩司得默示，論以色列。
² 他說：耶和華必從錫安吼叫，從耶路撒冷發聲；牧人的草場要悲哀，迦密的山頂要枯乾。
這裏有：I. 這預言的總特徵。它由先知所看見的話組成。話能看見嗎？是的，神的話能看見；使徒們講到生命之道，他們不僅聽見，更是親眼看過、親手摸過的（1Jo 1:1），神的話就是如此真實而有實質的東西。先知看見這些話，意思是：1. 它們在異象中向他啟示，正如約翰被說成看見了對他說話的聲音一般，Re 1:12。2. 藉這些話所預言的事，對他如同親眼所見一般確定。這暗示他在那作為不見之物的證據的信心上是何等堅固。
II. 這預言藉誰傳遞——提哥亞牧人中的阿摩司，他也是其中之一。有人認為他是個富裕的牲畜商人；這字也用在摩押王身上（2Ki 3:4，他是一個羊群的主人）；他很可能藉這生意致富，卻必須放下它來跟從神作先知。另有人認為他是貧窮的看牲畜者，因為我們看到（Am 7:14-15）他同時也是一個收拾野無花果的，一個貧窮的職業，我們可設想他僅能勉強餬口；神取了他，如同取大衛離開羊群、取以利沙離開犁一般。許多人正是在牧人安靜、純樸、沉思的職業中受訓，預備擔當大任。當神要差遣先知來責備並警告祂百姓時，祂竟用了一個牧人、一個看牲畜的來作；因為他們已使自己如同無知的馬和騾，不，比認識主人的牛更不如。神有時揀選了世上愚拙的，使有智慧的羞愧，1Co 1:27。請注意，神所賜能力服事祂的人，不當因出身卑微或起點低微而被輕視或撇在一旁。阿摩司自己不以曾為牧人為恥，但別人也不當以此責備他或輕看他。
III. 這書預言所關乎的人；是論以色列，就是十個支派，他們如今在罪中成熟，正迅速向滅亡成熟。神在他們中間興起了先知（Am 2:11），他們卻不理會；因此神從猶大地提哥亞差遣一人來，這人從別國而來，可能更受重視；他也許正因在自己的家鄉因曾為牧人而受輕視，才被差出本地。見Mt 13:55-57。
IV. 這些預言傳遞的時間。1. 這書如同法令一般，按先知說預言時在位的諸王年代來記日。那是猶大王烏西雅的日子，那時猶大國事十分昌盛；是以色列王耶羅波安第二的日子，那時以色列國事也頗為順遂。然而那時兩國都必須被告知他們所犯的罪，以及因這些罪將要臨到的審判，免得他們因眼前繁榮的光輝而自欺，或以為自己無辜，或信賴自己永遠的安全。2. 這書又按一個特別事件來記日，這預言與之有關；那是地震前二年，即烏西雅的日子所發生的那次地震（Zec 14:5），那地震使全國陷入極大的驚恐，因那裏說他們在它面前逃跑。但他們怎能從地震中逃跑呢？有人推測這地震發生於以賽亞見異象之時，那時門檻的根基震動，Isa 6:4。猶太人的傳統說它發生在烏西雅僭越祭司職分、進去燒香的那一刻，2Ch 26:16。約瑟夫也提到這地震（《猶太古史》9.225），說：「因這地震半座山崩落，被搬到四斯塔狄昂以外的平原上，又毀壞了王的園囿。」神藉這先知在事前二年發出警告，說神要藉它震塌他們的房屋，Am 3:15。
V. 這些預言的引言，包含其總旨趣（Am 1:2）：耶和華必從錫安吼叫。祂藉先知發出的威嚇，以及祂在祂的護理中對這些威嚇的執行，必如獅子的吼叫對牧人和羊群那樣可怕。阿摩司在此與他同時代的先知何西阿（Ho 11:10）和約珥（Joe 3:16）說同樣的話。獅子在撕裂之前先吼叫；神在擊打之前先警告。請注意，1. 這警告從何而來——從錫安和耶路撒冷，從那裏所傳遞的神的聖言而來；因為警戒你的僕人，Ps 19:11。我們的神，祂特別的居所就在那裏，必如從那朝廷發出的令狀一般，下令在那地執行審判。見Jer 25:30。錫安有施恩座；耶和華從那裏吼叫，暗示神的公義作為與憐憫並不矛盾，而是被憐憫緩和減輕，不，作為警告，它們實在是憐憫的作為。我們受懲治，免得我們被定罪。2. 這警告有何效果：牧人的草場悲哀，或因他們懼怕吼叫的獅子，或因他們感受到那比較所指的事物，即大旱（Am 4:7）的後果，那旱災使迦密的山頂（最肥美的田地）枯乾，變為荒場，Joe 1:12-17。
英文原文
Threatenings of Judgment (790 BC)
¹ The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.
² And he said, The LORD will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top of Carmel shall wither.
Here is, I. The general character of this prophecy. It consists of the words which the prophet saw. Are words to be seen? Yes, God's words are; the apostles speak of the word of life, which they had not only heard, but which they had seen with their eyes, which they had looked upon, and which their hands had handled (1Jo 1:1), such a real substantial thing is the word of God. The prophet saw these words, that is, 1. They were revealed to him in a vision, as John is said to see the voice that spoke to him, Re 1:12. 2. That which was foretold by them was to him as certain as if he had seen it with his bodily eyes. It intimates how strong he was in that faith which is the evidence of things not seen.
II. The person by whom this prophecy was sent—Amos, who was among the herdmen of Tekoa, and was one of them. Some think he was a rich dealer in cattle; the word is used concerning the king of Moab (2Ki 3:4, He was a sheep-master); it is probable that he got money by that business, and yet he must quit it, to follow God as a prophet. Others think he was a poor keeper of cattle, for we find (Am 7:14,15) that he was withal a gatherer of wild figs, a poor employment by which we may suppose he could but just get his bread, and that God took him, as he did David, from following the flock, and Elisha from following the plough. Many were trained up for great employments, in the quiet, innocent, contemplative business of shepherds. When God would send a prophet to reprove and warn his people, he employed a shepherd, a herdsman, to do it; for they had made themselves as the horse and mule that have no understanding, nay, worse than the ox that knows his owner. God sometimes chooses the foolish things of the world to confound the wise, 1Co 1:27. Note, Those whom God has endued with abilities for his service ought not to be despised nor laid aside for the meanness either of their origin or of their beginnings. Though Amos himself is not ashamed to own that he was a herdsman, yet others ought not to upbraid him with it nor think the worse of him for it.
III. The persons concerned in the prophecy of this book; it is concerning Israel, the ten tribes, who were now ripened in sin and ripening apace for ruin. God has raised them up prophets among themselves (Am 2:11), but they regarded them not; therefore God sends them one from Tekoa, in the land of Judah, that, coming from another country, he might be the more valued, and perhaps he was the rather sent out of his own country because there he was despised for his having been a herdsman. See Mt 13:55-57.
IV. The time when these prophecies were delivered. 1. The book is dated, as laws used to be, by the reigns of the kings under whom the prophet prophesied. It was in the days of Uzziah king of Judah, when the affairs of that kingdom went very well, and of Jeroboam the second kind of Israel, when the affairs of that kingdom went pretty well; yet then they must both be told both of the sins they were guilty of and of the judgments that were coming upon them for those sins, that they might not with the present gleam of prosperity flatter themselves either into an opinion of their innocence or a confidence of their perpetual security. 2. It is dated by a particular event to which is prophecy had a reference; it was two years before the earthquake, that earthquake which is mentioned to have been in the days of Uzziah (Zec 14:5), which put the nation into a dreadful fright, for it is there said, They fled before it. But how could they flee from it? Some conjecture that this earthquake was at the time of Isaiah's vision, when the posts of the door were moved, Isa 6:4. The tradition of the Jews is that it happened just at the time when Uzziah presumptuously invaded the priest's office and went in to burn incense, 2Ch 26:16. Josephus mentions this earthquake, Antiq. 9.225, and says, "By it half of a mountain was removed and carried to a plain four furlongs off; and it spoiled the king's gardens." God by this prophet gave warning of it two years before, that God by it would shake down their houses, Am 3:15.
V. The introduction to these prophecies, containing the general scope of them (Am 1:2): The Lord will roar from Zion. His threatenings by his prophets, and the executions of those threatenings in his providence, will be as terrible as the roaring of a lion is to the shepherds and their flocks. Amos here speaks the same language with his contemporaries, Hosea (Ho 11:10) and Joel, Joe 3:16. The lion roars before he tears; God gives warning before he strikes. Observe, 1. Whence this warning comes—from Zion and Jerusalem, from the oracles of God there delivered; for by them is thy servant warned, Ps 19:11. Our God, whose special residence is there, will issue out warrants, given at that court, as it were, for the executing of judgments on the land. See Jer 25:30. In Zion was the mercy-seat; thence the Lord roars, intimating that God's acts of justice are consistent with mercy, allayed and mitigated by mercy, nay, as they are warnings, they are really acts of mercy. We are chastened, that we may be not be condemned. 2. What effect the warning has: The habitations of the shepherds mourn, either because they fear the roaring lion or because they feel what is signified by that comparison, the consequences of a great drought (Am 4:7), which made the top of Carmel (of the most fruitful fields) to wither and become a desert, Joe 1:12-17.
3-15
Threatenings of Judgment (790 BC)
繁體中文
審判的威嚇（主前790年）
³ 耶和華如此說：大馬士革三番四次地犯罪，我必不免去她的刑罰；因為她以打糧食的鐵器打過基列。
⁴ 我卻要降火在哈薛的家，燒滅便哈達的宮殿。
⁵ 我必折斷大馬士革的門閂，剪除亞文平原的居民和伯伊甸掌權的；亞蘭人必被擄到吉珥。這是耶和華說的。
⁶ 耶和華如此說：迦薩三番四次地犯罪，我必不免去她的刑罰；因為他們擄掠眾民交給以東。
⁷ 我卻要降火在迦薩的城牆，燒滅其中的宮殿。
⁸ 我要剪除亞實突的居民和亞實基倫掌權的，也要反手攻擊以革倫。非利士人所餘剩的必都滅亡。這是主耶和華說的。
⁹ 耶和華如此說：推羅三番四次地犯罪，我必不免去她的刑罰；因為他們將眾民交給以東，並不記念弟兄的盟約。
¹⁰ 我卻要降火在推羅的城牆，燒滅其中的宮殿。
¹¹ 耶和華如此說：以東三番四次地犯罪，我必不免去她的刑罰；因為他拿刀追趕兄弟，毫無憐憫，發怒撕裂，永懷忿怒。
¹² 我卻要降火在提幔，燒滅波斯拉的宮殿。
¹³ 耶和華如此說：亞捫人三番四次地犯罪，我必不免去他們的刑罰；因為他們剖開基列的孕婦，擴張自己的境界。
¹⁴ 我卻要在拉巴城牆點火，吞噬其中的宮殿，好像爭戰之日呐喊、暴風之日狂風一般。
¹⁵ 他們的王和他的首領必一同被擄去。這是耶和華說的。
主在這裏所說的話，可由祂在Jer 12:14所說的來解釋：耶和華如此說：一切惡鄰，就是佔據我百姓以色列產業的，看哪，我要將他們拔出來。大馬士革是以色列北方的近鄰，推羅和迦薩在西方，以東在南方，亞捫與（下一章的）摩押在東方；他們都曾在某一時、以某種方式成為以色列的刺人的荊棘、擾人的蒺藜，作他們的惡鄰；因為神將祂百姓的事業視為自己的事業，所以那裏稱他們為我的惡鄰，這裏出來與他們算帳。對待他們每一個的方法有一部分是相同的，所以我們將他們放在一起看，但每一個又有其獨特之處。
I. 讓我們看看對他們全體所重複的——無論是控告方面還是判決方面。神與他們每一個的爭辯，都以耶和華如此說——即以色列的神耶和華——作為開場白。那些國家雖不敬拜祂為他們的神，卻必被造成知道他們要向祂這位審判者負責。以色列的神是全地之神，對他們有話要說，能使他們戰兢。對他們，耶和華從錫安吼叫。在神藉先知威嚇以色列和猶大之前，祂先向那些被祂用作刑罰他們之鞭的國家宣告審判，這可以遏制他們的驕橫傲慢，並安慰在愁苦中的祂百姓；因為藉此他們可以看出神並未放棄對他們的關懷，所以可以指望他們也沒有失去與祂的關係。如今論到這裏所有受審的國家：
1. 對他們全體所擬定的起訴書在這點上是相同的——（1.）他們總的來說被控以三番的罪、四次的罪，即許多的罪（正如我們說一兩個意思是幾個，我們說三四個意思就是許多；正如拉丁文中一個非常幸福的人被稱為 terque quarterque beatus——三倍四倍地幸福）；或三次和四次，即七樣罪，完全的數目，暗示他們已罪惡滿盈，成熟待毀；或三次（即各樣的罪）和第四次尤其如此，這一點是關於他們每一個都特別指明的，雖然其餘三次沒有指出，正如Pr 30:15,18,21,29，那裏我們讀到三樣、連四樣，通常有一樣似乎是特別指明的。（2.）被抓住作為第四次、也是唯一被指明的特殊罪，乃是逼迫之罪：對他們每一個特別控告的，都是對神百姓所作的某種傷害，因為逼迫是任何民族罪惡滿盈之罪，正是這罪將被特別清算——我餓了，你們不給我吃；更何況若可以說：我餓了，你們奪了我的食物。
2. 對他們全體所宣判的判決在這點上是相同的——（1.）他們的罪既已升到如此高度，神必不免去她的刑罰。祂雖已給他們長久的緩刑，並多次轉去他們的刑罰，如今卻不再轉去了，公義必走它的路。「我必不撤銷它」（有人如此讀）；「我必不收回那從錫安到耶路撒冷已發出的聲音」（Am 1:2），向犯罪的國家宣告死亡與恐怖。這是不可撤回的判決。神已經說了，祂必不收回。請注意，神對那些惹動祂的人雖然久忍，卻不會永遠忍耐；當那命定之事成就之時，就必成就。（2.）神必在他們中間點火；這話是關於這一切惡鄰說的，Am 1:4,7,10,12,14。神必降火在他們的城中。當火被點燃，將城市、鄉鎮、房屋化為灰燼之時，無論是蓄意還是偶然，其中必須承認有神；那是祂所差遣的。罪挑起祂嫉妒的火，那火又點燃別的火。
II. 讓我們看看每一個所獨有的——無論是控告方面還是判決方面——好使各人各得各的分。
1. 論大馬士革，敘利亞的京城，一個常苦擾以色列的國家。（1.）大馬士革特有的罪是殘酷對待基列人：他們以打糧食的鐵器打過基列（Am 1:3），這可按字面理解為他們折磨或殘酷處死他們手中的基列居民，如同大衛將亞捫人放在鋸下和鐵耙下一般，2Sa 12:31。我們讀到敘利亞王哈薛以何等不人道對待他與以色列的戰爭（2Ki 8:12）；他摔死他們的嬰孩，剖開懷孕的婦人；又看他們的地遭了何等的荒涼，2Ki 10:32,33。這也可取其比喻意義，指他使那地荒涼，而這個比喻正用在它的歷史中。2Ki 13:7，他毀滅他們，如打糧食的塵土一般。請注意，人所不義而邪惡地行的事，必被嚴厲清算，然而神有時也公義地容許他們如此行。教會被稱為神的打糧場、祂禾場上的穀物（Isa 21:10）；但人若將她當作自己的打糧場、自己禾場上的糠秕，他們就必因此受報。（2.）大馬士革特有的刑罰是：[1.] 所降的火必首先降在朝廷，不是主要城市或鄉鎮，而是哈薛的家，就是他所建造的；又要燒滅便哈達的宮殿，即敘利亞諸王所居住的王宮，他們中間許多人同名。請注意，就是王宮也不能抵擋神的審判，無論陳設何等華美、防禦何等堅固。[2.] 仇敵必強行入城（Am 1:5）：我必折斷大馬士革的門閂，城門就敞開了。或這可按比喻理解：那大城所仰賴為其力量和安全的一切，都必失敗，證明不足。當神的審判帶著使命而來，要想把它打發走乃是枉然。[3.] 百姓必被刀劍剪除：我必剪除亞文平原的居民——即偶像之谷，因為敘利亞的神是山谷的神（1Ki 20:23），在山谷中受敬拜，如同以色列的偶像在山岡上受敬拜一般；又剪除伯伊甸，即歡樂之家中掌權的，那裏有某個小王或權貴常誇耀自己從伯伊甸得來的權杖。那些沉迷偶像和那些沉迷縱慾的必一同被剪除。[4.] 國家的主體必被擄去。百姓必被擄到吉珥，那在瑪代之地。我們看到這事在大約五十年後應驗了（2Ki 16:9），那時亞述王上來攻擊大馬士革，攻取了它，將其中的百姓擄到吉珥，又殺了利汛，這是在猶大王亞哈斯的唆使之下。
2. 論迦薩，非利士的一城，也是那國的京城。（1.）非利士人特有的罪是擄掠眾民，不論是以色列的還是猶大的；有人認為這是指他們侵攻約蘭，擄去王眾子和他一切財物（2Ch 21:17），也可能是指當西拿基立侵犯猶大時，那些逃到他們那裏求庇護的被他們抓住，賣給希臘人（Joe 3:4-6），或（如這裏）賣給以東人，以東人向來是神百姓的死敵。他們一個不留，凡能抓住的都擄走，企圖如有可能就剪除以色列的名，Ps 83:4-7。（2.）非利士人特有的刑罰是：神所降的火必燒滅迦薩的宮殿，非利士其餘各城——亞實突、亞實基倫、以革倫——的居民必都被剪除；神在他們的滅亡中要像他們擄掠眾民時對神百姓所要行的那樣徹底；因為甚至他們所餘剩的也必都滅亡，Am 1:8。請注意，那些想要將神的教會和百姓徹底除滅的，神必使他們徹底滅亡。
3. 論推羅，那以財富和實力著稱的名城，它本身就是一個王國，Am 1:9。（1.）推羅特有的罪是將眾民交給以東，即把逃到他們那裏求庇護的以色列人，或以任何方式落在他們手中的，賣給以東人；只要自己能從中得利，便不管加給他們何等苦難。他們在此忘了弟兄的盟約，就是所羅門與推羅王希蘭之間的盟約（1Ki 5:12），那盟約何等親密，希蘭稱所羅門為他的兄弟，1Ki 9:13。請注意，當敵意和惡意是對友誼和弟兄盟約的破壞時，這便是極大的加重情節。（2.）推羅的刑罰中除了其中的宮殿必被吞噬之外沒有甚麼獨特之處；這事在尼布甲尼撒圍攻十三年之後攻取它時應驗了。他們的商人都是首領，私人住宅如宮殿一般；但火卻視它們如同茅舍一般。
4. 論以東，以掃的後裔。（1.）他們特有的罪是對神百姓毫無憐憫、不倦地追趕，並利用一切機會來傷害他們，Am 1:11。他拿刀追趕兄弟，不僅是古時以東王在以色列人要過他的邊界時武裝阻擋（Nu 20:18），更是此後每逢機會都是如此；他們沒有足夠的力量和勇氣在戰場上正面對抗，但每逢別的仇敵使猶大或以色列潰逃時，以東人就與追趕者聯合，從後面攻擊，殺那些已半死的人，並且（如膽小的人在敵人處於劣勢時常作的）他們毫無憐憫。最不勇敢的人通常最殘忍。以東正是如此；他的惡意毀了他的憐憫（原文如此）；他脫去人溫柔的心腸，穿上猛獸的兇殘；他既是這樣的一個，他就撕裂，他的忿怒不斷撕裂。他的殘忍不知足，從不知吸夠了以色列的血沒有，如水蛭一般仍喊著給呀，給呀。不，他永懷忿怒；當他缺少忿怒的對象和顯示忿怒的機會時，他仍將其保留（它停在他懷中），他如甜食般在舌下輾轉，預備在下次機會時吐在以色列臉上。這樣殘忍的忿怒、如此兇猛暴烈的怒氣是當受咒詛的；它使人像不斷尋找可吞吃之物的魔鬼，不像不永遠懷怒的神。以東的惡意是反自然的，因為他如此追趕的乃是他的兄弟，本當加以保護；它是遺傳性的，如同自以掃恨雅各以來就附加在這家族上一般，時間本身不能將它磨滅，不，就是以色列對他們的弟兄之舉（De 2:4），以及賜給以色列的明文律法（De 23:7）你不可憎惡以東人，因為他是你的弟兄，也不能磨滅它。（2.）他們的刑罰中沒有甚麼獨特之處；但（Am 1:12）必有火降下燒滅他們的宮殿。請注意，我們對弟兄所發怒火的火焰，點燃了神對我們怒氣的火。
5. 論亞捫人，Am 1:13-15。（1.）看他們怒氣的火何等猛烈地轉向神的百姓；他們不僅幸災樂禍（如Eze 25:2,6所見），更親自野蠻地對待他們；他們剖開基列的孕婦，這種殘忍僅僅提說就令人心驚；人以為人類中不可能有人如此沒有人性。哈薛也犯了這罪，2Ki 8:12。這不僅出於野獸般的暴怒，不加思索地撲向眼前的一切，更是出於要殺盡一切已生和將生之人以根除以色列種族的魔鬼計謀，比埃及的殘忍更惡劣。那是為擴張他們的境界，要使基列地歸自己所有，無人可以主張或在他們擁有時攪擾他們。我們看到（Jer 49:1）亞捫人因以色列沒有兒子、沒有繼承人為藉口，佔了迦得（即基列）。我們知道那些說這是承受產業的，來吧，我們殺他，產業就歸我們了的人，他們的結局何等沉重，罪何等可憎。要看貪婪造成何等的殘忍，那些貪圖擴張自己境界的人常被驅使去行何等可怕的事。（2.）看神怒氣的火何等猛烈地向他們燃燒；神難不為這些向人類中任何人所作的事追討嗎，更何況是向祂自己的百姓所作的？祂的靈魂豈不因這樣的國報仇嗎？毫無疑問，必會。火必在爭戰之日呐喊中點起，即戰爭必點燃火；那是伴隨刀劍的火，或是如士兵預備交戰一般發聲的咆哮之火，又如暴風之日的狂風，迅速、猛烈地來，將面前的一切吹倒。或這暴風和旋風如同風箱，使火燃得更旺、蔓延得更廣。特別威脅的是他們的王和他的首領必一同被擄去，被巴比倫王擄去，離猶大被擄之後不久。請看神的護理如何常使人事變遷，不如說是人自己的罪使然；君王成為俘虜，首領成為囚犯。米勒公必被擄去；有人理解為亞捫人的神，他們稱為摩洛——意為「王」。他和他的首領，以及侍奉他的祭司，必被擄去；他們的偶像不但不能保護他們，反而自己要與他們一同被擄。請注意，那些以暴力和欺詐尋求擴張自己境界的人，必被公正地從自己的境界驅逐出去；那些侵犯別人權利毫無良心的人，在別人侵犯他們的權利時不能作任何抵抗，也不足為奇。
英文原文
Threatenings of Judgment (790 BC)
³ Thus saith the LORD; For three transgressions of Damascus, and for four, I will not turn away the punishment thereof; because they have threshed Gilead with threshing instruments of iron:
⁴ But I will send a fire into the house of Hazael, which shall devour the palaces of Benhadad.
⁵ I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven, and him that holdeth the sceptre from the house of Eden: and the people of Syria shall go into captivity unto Kir, saith the LORD.
⁶ Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away the punishment thereof; because they carried away captive the whole captivity, to deliver them up to Edom:
⁷ But I will send a fire on the wall of Gaza, which shall devour the palaces thereof:
⁸ And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord GOD.
⁹ Thus saith the LORD; For three transgressions of Tyrus, and for four, I will not turn away the punishment thereof; because they delivered up the whole captivity to Edom, and remembered not the brotherly covenant:
¹⁰ But I will send a fire on the wall of Tyrus, which shall devour the palaces thereof.
¹¹ Thus saith the LORD; For three transgressions of Edom, and for four, I will not turn away the punishment thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath for ever:
¹² But I will send a fire upon Teman, which shall devour the palaces of Bozrah.
¹³ Thus saith the LORD; For three transgressions of the children of Ammon, and for four, I will not turn away the punishment thereof; because they have ripped up the women with child of Gilead, that they might enlarge their border:
¹⁴ But I will kindle a fire in the wall of Rabbah, and it shall devour the palaces thereof, with shouting in the day of battle, with a tempest in the day of the whirlwind:
¹⁵ And their king shall go into captivity, he and his princes together, saith the LORD.
What the Lord says here may be explained by what he says Jer 12:14, Thus said the Lord, against all my evil neighbours that touch the inheritance of my people Israel, Behold, I will pluck them out. Damascus was a near neighbour to Israel on the north, Tyre and Gaza on the west, Edom on the south, Ammon and (in the next chapter) Moab on the east; and all of them had been, one time, one way, or other, pricking briers and grieving thorns to Israel, evil neighbours to them; and, because God espouses his people's cause, he there calls them his evil neighbours, and here comes forth to reckon with them. The method is taken in dealing with each of them is, in part, the same, and therefore we put them together, and yet in each there is something peculiar.
I. Let us see what is repeated, both by way of charge and by way of sentence, concerning them all. The controversy God has with each of them is prefaced with, Thus said the Lord, Jehovah the God of Israel. Though those nations will not worship him as their God, yet they shall be made to know that they are accountable to him as their Judge. The God of Israel is the God of the whole earth, and has something to say to them that shall make them tremble. Against them the Lord roars out of Zion. And before God, by the prophet, threatens Israel and Judah, he denounces judgments against those nations whom he made use of as scourges to them for their being so, which might serve for a check to their pride and insolence and a relief to his people under their dejections; for hereby they might see that God had not quitted his interest in them, and therefore might hope they had not lost their interest in him. Now as to all these nations here arraigned,
1. The indictment drawn up against them all is thus far the same, (1.) That they are charged in general with three transgressions, and with four, that is, with many transgressions (as by one or two we mean a few, so by three or four we mean many, as in Latin a man that is very happy is said to be terque quarterque beatus—three and four times happy); or with three and four, that is, with seven transgressions, a number of perfection, intimating that they have filled up the measure of their iniquities, and are ripe for ruin; or with three (that is, a variety of sins) and with a fourth especially, which is specified concerning each of them, though the other three are not, as Pr 30:15,18,21,29, where we read of three things, yea, four, generally one seems to be more especially intended. (2.) That the particular sin which is fastened upon as the fourth, and which alone is specified, is the sin of persecution: it is some mischief or other done to the people of God that is particularly charged upon every one of them, for persecution is the measure-filling sin of any people, and it is this sin that will be particularly reckoned for—I was hungry, and you gave me no meat; much more if it may be said, I was hungry, and you took my meat from me.
2. The judgment given against them all is thus far the same, (1.) That, their sin having risen to such a height, God will not turn away the punishment thereof. Though he has granted them a long reprieve, and has often turned away their punishment, yet now he will turn it away no longer, but justice shall take its course. "I will not revoke it (so some read it); I will not recall the voice which has gone forth from Zion to Jerusalem (Am 1:2), speaking death and terror to the sinful nations." It is an irrevocable sentence. God has spoken it, and he will not call it back. Note, Though God bear long, he will not bear always, with those that provoke him; and, when the decree brings forth, it will bring up. (2.) That God will kindle a fire among them; this is said concerning all these evil neighbours, Am 1:4,7,10,12,14. God will send a fire into their cities. When fires are kindled that lay cities, towns, and houses in ashes, whether designedly or casually, God must be acknowledged in it; they are of his sending. Sin stirs up the fire of his jealousy, and that kindles other fires.
II. Let us see what is mentioned, both by way of charge and by way of sentence, that is peculiar to each of them, that every one may take his portion.
1. Concerning Damascus, the head-city of Syria, a kingdom that was often vexatious to Israel. (1.) The peculiar sin of Damascus was using the Gileadites barbarously: They threshed Gilead with threshing-instruments of iron (Am 1:3), which may be understood literally of their putting to the torture, or to cruel deaths, the inhabitants of Gilead whom they got into their hands, as David put the Ammonites under saws and harrows 2Sa 12:31. We read with what inhumanity Hazael king of Syria prosecuted his wars with Israel (2Ki 8:12); he dashed their children, and ripped up their women with child; and see what desolations he made in their land, 2Ki 10:32,33. Or it may be taken figuratively, for his laying the country waste, and this very similitude is used in the history of it. 2Ki 13:7, He destroyed them, and made them like the dust by threshing. Note, Men often do that unjustly and wickedly, and shall be severely reckoned with for it, which yet God just permits them to do. The church is called God's threshing, and the corn of his floor (Isa 21:10); but if men make it their threshing, and the chaff of their floor, they shall be sure to hear of it. (2.) The peculiar punishment of Damascus is [1.] That the fire which shall be sent shall fasten upon the court in the first place, not on the chief city, nor the country towns, but on the house of Hazael, which he built; and it shall devour the palaces of Ben-hadad, the royal palaces inhabited by the kings of Syria, many of whom were of that name. Note, Even royal palaces are no defence against the judgments of God, though ever so richly furnished, though ever so strongly fortified. [2.] That the enemy shall force his way into the city (Am 1:5): I will break the bar of Damascus, and then the gate flies open. Or it may be understood figuratively: all that which is depended upon as the strength and safety of that great city shall fail, and prove insufficient. When God's judgments come with commission it is in vain to think of turning them out. [3.] That the people shall be destroyed with the sword: I will cut off the inhabitant from the plain of Aven, the valley of idolatry, for the gods of the Syrians were gods of the valleys (1Ki 20:23), were worshipped in valleys; as the idols of Israel were worshipped on the hills; him also that holdeth the sceptre of power, some petty king or other that used to boast of the sceptre he held from Beth-Eden, the house of pleasure. Both those that were given to idolatry and those that were given to sensuality should be cut off together. [4.] That the body of the nation shall be carried off. The people shall go into captivity unto Kir, which was in the country of the Medes. We find this fulfilled (2Ki 16:9) about fifty years after this, when the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin, at the instigation of Ahaz king of Judah.
2. Concerning Gaza, a city of the Philistines, and now the metropolis of that country. (1.) The peculiar sin of the Philistines was carrying away captive the whole captivity, either of Israel or Judah, which some think refers to that inroad made upon Jehoram when they took away all the king's sons and all his substance (2Ch 21:17), or, perhaps, it refers to their seizing those that fled to them for shelter when Sennacherib invaded Judah, and selling them to the Grecians (Joe 3:4-6), or (as here) to the Edomites, who were always sworn enemies to the people of God. They spared none, but carried off all they could lay their hands on, designing, if possible, to cut off the name of Israel, Ps 83:4-7. (2.) The peculiar punishment of the Philistines is that the fire which God will send shall devour the palaces of Gaza, and that the inhabitants of the other cities of the Philistines, Ashdod (or Azotus), Ashkelon, and Ekron, shall all be cut off, and God will make as thorough work with them in their ruin as they would have made with God's people when they carried away the whole captivity; for even the remnant of them shall perish, Am 1:8. Note, God will make a full end of those that think to make a full end of his church and people.
3. Concerning Tyre, that famous city of wealth and strength, that was itself a kingdom, Am 1:9. (1.) The peculiar sin of Tyre is delivering up the whole captivity to Edom, that is, selling to the Edomites those of Israel that fled to them for shelter, or in any way fell into their hands; not caring what hardships they put upon them, so that they could but make gain of them to themselves. Herein they forgot the brotherly covenant, the league that was between Solomon and Hiram king of Tyre (1Ki 5:12), which was intimate that Hiram called Solomon his brother, 1Ki 9:13. Note, It is a great aggravation of enmity and malice when it is the violation of friendship and of a brotherly covenant. (2.) Here is nothing peculiar in the punishment of Tyrus but that the palaces thereof shall be devoured, which was done when Nebuchadnezzar took it after thirteen years' siege. Their merchants were all princes, and their private houses were as palaces; but the fire shall make no more of them than of cottages.
4. Concerning Edom, the posterity of Esau. (1.) Their peculiar sin was an unmerciful, unwearied, pursuit of the people of God, and their taking all advantages against them to do them a mischief, Am 1:11. He did pursue his brother with the sword, not only of old, when the king of Edom took up arms to oppose the children of Israel's passage through his border (Nu 20:18), but ever since upon all occasions; they had not strength and courage enough to face them in the field of battle, but, whenever any other enemy had put Judah or Israel to flight, then the Edomites set in with the pursuers, fell upon the rear, slew those that were half dead already, and (as is usual with cowards when they have an enemy at an advantage) they did cast off all pity. Those that are least courageous are commonly most cruel. Edom was so; his malice destroyed his compassion (so the word is); he stripped himself of the tenderness of a man, and put on the fierceness of a beast of prey; and, as such a one, he did tear, his anger did tear perpetually. His cruelty was insatiable, and he never knew when he had sucked enough of the blood of Israel, but, like the horse-leech, still cried, Give, give. Nay, he kept his wrath for ever; when he wanted objects of his wrath, and opportunity to show it, yet he kept it in reserve (it rested in his bosom), he rolled it under his tongue as a sweet morsel, and had it ready to spit in the face of Israel upon the next occasion. Cursed be such cruel wrath, and anger so fierce, so outrageous, which makes men like the devil, who continually seeks to devour, and unlike to God, who keeps not his anger for ever. Edom's malice was unnatural, for thus he pursued his brother, whom he ought to have protected: it was hereditary, as if it had been entailed upon the family ever since Esau hated Jacob, and time itself could not wear it out, no, nor the brotherly conduct of Israel towards them (De 2:4), and the express law given to Israel (De 23:7), Thou shalt not abhor an Edomite, for he is thy brother. (2.) Here is nothing peculiar in their punishment; but (Am 1:12) a fire shall be sent to devour their palaces. Note, The fire of our anger against our brethren kindles the fire of God's anger against us.
5. Concerning the Ammonites, Am 1:13-15. (1.) See how violently the fire of their anger turned against the people of God; they not only triumphed in their calamities (as we find, Eze 25:2,6), but they did themselves use them barbarously; they ripped up the women with child of Gilead, a piece of cruelty the very mention of which strikes a horror upon one's mind; one would think it is not possible that any of the human race should be so inhuman. Hazael was guilty of it, 2Ki 8:12. It was done not only in a brutish rage, which falls without consideration upon all that comes before it, but with a devilish design to extirpate the race of Israel by killing not only all that were born, but all that were to be born, worse than Egyptian cruelty. It was that they might enlarge their border, that they might make the land of Gilead their own, and there might be none to lay claim to it or given them any disturbance in the possession of it. We find (Jer 49:1) that the Ammonites inherited Gad (that is, Gilead) under pretence that Israel had no sons, no heirs. We know how heavy the doom of those was, and how heinous their crime, who said, This is the heir; come, let us kill him, and the inheritance shall be ours by occupancy. See what cruelty covetousness is the cause of, and what horrid practices those are often put upon that are greedy to enlarge their own border. (2.) See how violently the fire of God's anger burned against them; shall not God visit for these things done to any of mankind, especially when they are done to his own people? Shall not his soul be avenged on such a nation as this? No doubt, it shall. The fire shall be kindled with shouting in the day of battle, that is, war shall kindle the fire; it shall be a fire accompanied with the sword, or a roaring fire, which shall make a noise like that of soldiers ready to engage, and it shall be as a tempest in the day of the whirlwind, which comes swiftly, furiously, and bears down all before it. Or this tempest and whirlwind shall be as bellows to the fire, to make it burn the stronger, and spread the further. It is particularly threatened that their king and his princes shall go together into captivity, carried away by the king of Babylon, not long after Judah was. See what changes God's providence often makes with men, or rather their own sin; kings become captives, and princes prisoners. Milchom shall go into captivity; some understand it of the god of the Ammonites, whom they called Moloch—a king. He, and his princes, and his priests that attended him, shall to into captivity; their idol shall be so far from protecting them that it shall itself go into captivity with them. Note, Those who by violence and fraud seek to enlarge their own border will justly be expelled and excluded their own border; nor is it strange if those who make no conscience of invading the rights of others be able to make no resistance against those who invade theirs.
本章我們看到：I. 這預言的總標題（Am 1:1），以及其總旨趣，Am 1:2。II. 神與敘利亞（Am 1:3-5）、與非利士（Am 1:6-8）、與推羅（Am 1:9）、與以東（Am 1:11）、與亞捫（Am 1:13-15）的特別爭辯，都因他們對祂百姓的殘忍和所加的種種傷害。這解釋了神與列國爭辯的話，Joe 3:2。