Exposition of the 12 Small Prophets, Amos · Chapter 1
CHAP. I.
IN this Chapter (after the inſcription of the Prophecy, v. 1. and the generall ſumme thereof v. 2.) The Lord by his Prophet denounceth judgements to come on ſeveral Nations about, becauſe of their many and multiplied ſins; and namely on Syria, v. 3, 4, 5. On the Philiſtines, v. 6, 7, 8. On Tyrus, v. 9, 10. On Edom, v. 11, 12. And on the Ammonites, v. 13, 14, 15.
Verſe 1. THe words of Amos, who was among the herdmen of Tekoa, which he ſaw concerning Iſrael, in the days of Ʋzziah King of Judah; and in the days of Jeroboam the ſon of Joaſh King of Iſrael, two yeers before the earthquake.
The inſcription of this Prophecy, holds forth firſt, That Amos who carried this meſſage, was but a meane man of Tekoa in Judah, (of which 2. Chro. 11, 5, 6. Jer. 6.1.) and of a mean employment, being but an Herdman and of the meaneſt ſort; not one who had herds which were kept and fed by others, (as the word here uſed ſomtime ſignifieth, 2. Kings, 3, 4.) but one who was either a mean ſervant to others, or at beſt, a mean man who fed his own cattel, as appeareth from Chap. 7.15. Secondly it holds forth that he was ſent eſpecially to Jſrael, though he deale alſo with others upon occaſion. And thirdly that he received his Divine meſſage, and began his preaching in the days of Ʋzziah and Jeroboam the ſecond, two years before that earthquake of which mention is made onelyonly here and Zech. 14.5. Some conceive it to have been in the year of Ʋzziahs death, and that it is hinted at Iſa. 6.1, 4: Others, that it was at the time of his preſuming to offer incenſe, 2. Chron. 26.16. as another teſtimony (beſide his leproſie, 2. Chron. 26.20.) of divine diſpleaſure againſt his courſe; But at whatever time it was, this is certain, that hereby the Lord gave warning of great and dreadful commotions and alterations that were to be among theſe Nations, as accordingly came to paſſe on Iſrael after the death of Jeroboam the ſecond. Doct. 1. The word of the Lord ought not to be rejected in the mouth of meaneſt inſtruments; nor is their authority to be ſuſpected or condemned becauſe they are meane; for Amos who was among the herdmen of Tekoa, hath the words which he ſaw concerning Iſrael. 2. Albeit that men ought not to uſurp the miniſterial calling, nor leave their mechanick and ſervile employments, to intrude themſelves upon it, (for, Amos had an extraordinary calling) and albeit men who are called to that office, ought not to tempt God, by neglecting lawful means appointed for their enabling to diſcharge their calling, (for, the endowments of Amos, who was, not bred for that calling, Chap. 7.14 were by extraordinary diſpenſation) Yet ſuch as are called of God, and are conſcious to themſelves of much inſufficency and inability, though they uſe means; ſuch I ſay have notable encouragment to come to God for teaching and furniture in an ordinary way, who hath given ſuch proofe of his fulneſſe in raiſing up and inſtructing this herdman to be his extraordinary Ambaſſadour. 3. Such as give but ill entertainment to the meſſages they receive, may get rougher meſſages ſent unto them; and ſuch as deſpiſe eminent and diſcreet meſſengers, God may ſend ſuch to them as will uſe them more roughly; for Iſrael had many notable Prophets both before and at this time, who being deſpiſed, he employes this herdman, who was not onelyonly hatefull to them, as being a Jew and a baſe man, and ſo it might lay their pride when God ſent ſuch a one unto them; but God makes uſe of his ruſtick and rude humour, that they might be dealt with plainly and roughly, who now through their own obſtinacy were become like the brute beaſts which Amos had kept before. 4. Such as are called of God, were they never ſo mean, may boldly and on all hazards declare his minde to a ſinfull people; and their courage is a teſtimony of their calling, witneſſing againſt all deſpiſers; for as Amos durſt deale freely with Iſrael, and tell the words which he ſaw concerning Iſrael; ſo the Lord did convince Iſrael that he was called by him, in that he durſt leave his own country, and truſting in God, durſt deale freely with this flouriſhing Kingdom, according to their deſervings. 5. It is a great ſnare to a wicked Nation, when they proſper notwithſtanding their wickedneſſe; and there is need in ſuch a caſe, that the wrath of God purſuing ſin be frequently inculcate from the word, that men may not deceive themſelves; therefore is Amos (as well as Hoſea) ſent with theſe hard tidings; in the days of Ʋzziah, and in the days of Jeroboam &c. Both of which had proſperous reignes, at leaſt for a time, 2. Kings 14, 23, 24, 25, &c. 2. Chron, 26. 3, 6, 7. 6. When the Word of the Lord is not regarded, it is juſt with him to preach to a people by his judgements, and by unnatural and extraordinary ſignes and wonders, to let them know his anger; ſo much may be gathered from this Earthquake which was a terrible ſtroak and warning to that people who beleived not, and therefore is taken ſpecial notice of here, and long after. Zech. 14.5.
Verſe 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.
This verſe holds out the ſumme of the whole Prophecy, to wit, that God was about to manifeſt his terror in executions according to the threatnings of his Word. As the ſentence may relate to heathen Nations round about, who are alſo threatned by this Prophet, it hath been opened upon Ioel, 3.16. But as it relates to Iſrael, to whom this Prophet is chiefly ſent, and to whom the moſt part of what followeth is directed, the ſenſe and ſumme of it is; that the Prophet ſpeaking in his own termes, (who was well acquainted with the roaring of Lions in the wilderneſſe, and with paſtures for ſheep) declares, that however Iſrael ſince their defection from the houſe of David, deſpiſed the Temple of Jeruſalem; yet they ſhould finde that God dwelt there, and that the true Doctrine ſounded there, and from thence; and as other Prophets before him, and he among the reſt, were ſent out by God dwelling in Zion (and ſome of them from thence) to denounce his terrible judgements; ſo theſe threatnings were now to break forth in dreadful execution. In ſomuch that the habitations of the ſhepherds ſhall mourn &c. Whereby we may underſtand, that all their fertile and pleaſant places (ſuch as their green paſtures, and fruitfull Carmel, either that in Aſher near the Sea, Joſh. 19.24, 26. Jer. 46.18. or rather that in Judah better known to him, Joſh. 15.21, 55. 1. Sam. 25.2.) ſhould be laid deſolate; and that as the Land ſhould feele the ſtroak, ſo the inhabitants being deprived of their delighted-in proſperity, ſhould be filled with ſorrow and griefe, and be made to mourn, as herdmen do when their paſtures are dried up. Doct. 1. However the Church and truth of God be contemned by theſe who make defection therefrom, and God may ſeem to lie by for a time from avenging this; Yet he will appear to aſſert his preſence in his Church, and to manifeſt the truth of his word by execution according to it: for the Lord will roare from Zion (his dwelling place) and utter his voice from Jeruſalem, where the Temple ſtood; that is, he will now in a terrible way, make it manifeſt, that what Doctrine was preached there, and elſewhere in his name, was his word. 2. However men contemn God in the matter of ſubjection to him; yet he will be their party to puniſh them for their ſin whether they will or no; for Amos gets it in Commiſſion to publiſh, that God will manifeſt himſelf dreadful againſt them, and he ſaid, the Lord will roar from Zion &c. 3. The Lords word, how much ſoever it be deſpiſed, yet it will prove terrible to the ſtouteſt, when it breaks fourth in execution; for the Lord will roar from Zion, and utter his voice from Jeruſalem, that is, his threatnings, though deſpiſed, will prove thus dreadful in that day. 4. God is provoked to make the creaturres whereof man makes uſe, feel his anger and ſmart under it, if men will not be ſenſible; for the habitations of the ſhepherds ſhall mourn, and the top of Carmel ſhall wither, that is, their pleaſant paſtures, and the moſt excellent of their friutful Fields (as Carmel ſignifieth) ſhall feele the ſtroak. See Jer. 12.11. 5. Whatever fruitful or pleaſant thing it be that men lean to, and delight in, neglecting God, it will certainly in due time decay till nothing be left them but ſorrow for the want of them; for ſo much alſo is imported here, in that the habitations of ſhepherds ſhall mourn; not onelyonly ſhall the Land be put in a mournful poſture, but the inhabitants ſhall be filled with ſorrow.
Verſe 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.
Albeit the Lord ſends Amos chiefly to preach againſt Iſrael, (as appears from v. 1.) yet he ordains him to begin with accuſations and threatnings againſt forraign Nations round about, before he come to deal with them. And accordingly in this and the beginning of the next Chapter, there are ſix of theſe Nations ſpoken to. We may conceive theſe reaſons why the Lord followeth this method. 1. That however this Prophet was a mean man, yet Iſrael might be convinced of his Authority and Commiſſion to be a Prophet, in that God had revealed his mind to him concerning ſo many Nations beſide themſelves. 2. That when Iſrael ſhould look on other Nations, and ſee them plagued as well as themſelves, they might not (as men are naturally unwilling to ſee God in calamities) aſcribe their owne afflictions to fortune or chance among the reſt, ſince others of whom God took no ſuch ſtrict notice, were afflicted as well as they. By theſe predictions God would let them ſee that he had a hand in all of them. 3. This doctrine againſt the Nations tendeth to the aggravation of Iſraels guilt, for whoſe ſake God had plagued ſo many (as will appear in the reſt of the Chapter) and yet they proved as bad as any. 4. It tendeth alſo to ſhew unto them, that the preſent proſperity of the wicked Nations ſhould not embolden them to deſpiſe Gods threatnings againſt themſelves, ſeeing that proſperity was to come to ſuch an end. 5. From theſe threatnings Iſrael might gather that God who puniſhed the Nations who were without the written Law, would not ſpare them who were his people, and knew his will, and who were guilty of ſins, and theſe as groſſe and many as any of the Nations: For they were Idolaters as well as they, and were cruel oppreſſours of their brethren, as well as the heathen whom God was to puniſh for the ſame fault.
The firſt Nation here ſpoken to, is Syria, whoſe head. City is Damaſcus, Iſa. 7.8. Theſe the Lord challengeth, and threatneth not to withhold any longer their deſerved puniſhment; And that becauſe of their many and multiplied ſins: and eſpecially becauſe of their cruelty againſt his people in Gilead, which the Hiſtory declareth was done by Hazael, 2. Kings 8.12. and 10.32, 33. And by Benhadad his ſon, 2. Kings 13.3, 7. As for this kinde of cruelty of threſhing people with inſtruments of Iron, it ſeemeth to be the ſame with that 2. Sam. 12.31. or ſomewhat like it. It was a kinde of torture inflicted upon vanquiſhed people, which the Syrians put in practiſe, or at leaſt did uſe them as cruelly as if they had done ſo. Doct. 1. God is ſoveraigne Judge of all the world, to give out ſentence according to mens ways, and to ride circuit in it, to ſee his ſentence executed; for ſo much is held forth in this proceſſe led againſt the Nations on every hand, to every one of which, Thus ſaith the Lord; is prefixed. 2. Eminent perſons, and ſuch as live in eminent places of a Land, do ordinarily prove the fountains an promoters of all that evil which draweth down wrath upon the whole Land; for this cauſe it is that here onelyonly Damaſcus the chief City is at firſt named; as being (together with the Royall Family, comprehended under it, v. 4.) the riſe and cauſe of all this provocation and woe. 3. Albeit the Lord be long-ſuffering towards all, yea even towards heathens; yet when men abuſe his patience, by continiance in ſin till there be no end nor remedy, he will ſurely reckon with them, for now it cometh to this, I will not turn away the puniſhment thereof, as in his long-ſuffering he had done formerly, or he will not let them be quiet, or at peace, or not take pains to convert them any more, but will give them up to reap as they deſerve. 4. The Lord will then begin to reckon with a people for ſin, When 1. Their provocations are groſſe for kinde, being tranſgreſſions, or rebellions. 2. When theſe ſins are not few, out multiplied and many, three and four. 3. When their ſins are ſtill growing, and ſin added to ſin, as when it goeth from three to four. 4. When the longer they grow in ſin, their ſins are ſtill the groſſer and more horrid (as it will ſtill be) ſuch as the particular ſin here laid to their charge is. 5. When iniquity continued in, filleth up the compleat meaſure preſcribed by God in his long-ſuffering; for three and four make up ſeven which is a number of perfection. All this is imported in this general chalenge and threatning, which is made uſe of here and afterward, for three tranſgreſſions and for four, I will not turn away the puniſhment, becauſe they have &c. Doct. 5. Albeit a people may have many ſins and theſe very groſſe, provoking God againſt themſelves; Yet when God is about to puniſh, there is ordinarily ſome particular ill that puts the capſtone on all the reſt, and fills up the meaſure, and which draws out the ſtroak; Therefore after theſe three tranſgreſſions and four, there is here one particular ſin condeſcended on, as a notable one above the reſt, for which eſpecially God will ſtrike. 6. Cruelty againſt Gods people, as it is a fruit of mens ripeneſſe and comming to an hight in ſin; ſo it is a particular ſin which God will not paſſe over, though he wink at many other faults; for this is the particular ſin here, becauſe they have threſhed Gilead with threſhing inſtruments of Iron, the ſub-joining whereof to the generall chalenge, ſheweth that none but they who had three tranſgreſſions and four, would have followed ſuch a cruel courſe againſt the Church; And that however he had turned away their puniſhment, notwithſtanding many former provocations, yet now becauſe of this he would not ſpare. 7. Before the Lords people ſhall want a ſcourge when they provoke him, he will raiſe up even ſubdued Nations to do that worke; for theſe Syrians were ſubdued by David, 2. Sam. 10.15.19. but they began to lift up their head again, upon Solomons defection from God, 1. Kings 11.23, 24, 25: and are now a ſtrong and ſharp ſcourge to Iſrael.
Verſe 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 Secpter from the houſe of Eden, and the people of Syria ſhall go into captivity unto Kir, ſaith the Lord.
In theſe verſes is held forth, the particular ſentence and threatning for this ſin; that he will deſtroy the Palaces of their Kings, v. 4. and will break the ſtrength of their fortified Cities, and ſo give them up into the enemies hands, who ſhall deſtroy the inhabitants, waſte the Country, root out their Kingly race, and ſend the body of the people into captivity, v. 5. As for the place here named, Damaſcus, the plain of Aven, and the houſe of Eden, or Beth-Eden, it is thus conceived, that as Damaſcus was their chief City, and commanded a tract or Province of Syria about it; ſo Aven was another great City, and chief in another Province (though Damaſcus was chief of all) which together with the plain about it, are here threatned, or the name of it was Bikath-Aven (which is tranſlated the plain of Aven) and it is threatned with the loſſe of the inhabitants: And the houſe of Eden or Beth-Eden, ſignifying a place of pleaſure, was the chief City in another pleaſant Province, called afterward Coelo-Syria, from whence their Royall Race came, or they did much reſide there, becauſe of the pleaſantneſſe of the place, or on other occaſions not left on record, and therefore it is threatned they ſhall be cut off with this place. Doct. 1. Gods threatnings not to ſpare a wicked people, are not empty words, but will end in reall executions; for ſo doth he expound his general ſentence in the former v. I will not turn away the puniſhment thereof, but I will ſend a fire &c. 2. The juſt judgements of God inflicted upon impenitent ſinners, are terrible, irreſiſtible, and with which no compoſition can be made; therefore are his judgements compared to a fire ſent by him, devouring all where it cometh. It may be true indeed that theſe Palaces were devoured by fire▪ and the reſt likewiſe which are ſo threatned; but it is moſt ſafe to hold in the generall, that his judgments be what they will, will violently conſume like fire, being inflicted in the fire of his wrath and diſpleaſure. 3. Not onelyonly mean men, but even Kings may expect to ſmart under Gods hand when they provoke him, and that not onelyonly in the ſufferings of their ſubjects, but in the ruine of their own Palaces; for I will ſend a fire into the houſe of Hazael (who was one of their Kings, and a cruel enemy to Iſrael) which ſhall devour the Palaces of Benhadad, that is, which belonged to Benhadad, who was Hazaels predeceſſour and Maſter, 2. Kings 8.7, 15. or to Benhadad the Son of Hazael, 2. Kings 13. 3. The meaning is, that this fire ſhould devour theſe Houſes and Palaces (for they are the ſame thing) though they had been poſſeſſed by never ſo many Kings for a long time. 4. The ſtrength of Cities, or any oppoſition and defence the inhabitants can make, will ſerve in no ſtead when God in anger is a party; for I will break alſo the bar of Damaſcus, or that which may ſeem to make it impregnable. 5. Variety of Regions and Provinces united together, and multiplicity of inhabitants therein, will ſerve for nothing when God is angry, but to make the ſtroak of vengeance more remarkable, in overthrowing and cutting off; for all theſe three Provinces and their chief Cities are threatned by him who can eaſily reach them all; and particularly that he will cut off the inhabitant from the plain of Aven, or Bikath-Aven, and ſo the place becomes vanity, and reaps the fruit of iniquity, according to the ſignification of the name. 6. Places that are very pleaſant, and Royall Families and Races ought to expect no more exemption then others from the ſtroak of an angry God, when they provoke him▪ for ſaith he, I will cut off him that holdeth the Scepter from the houſe of Eden. 7. Meane perſons will not eſcape deſerved vengeance either, though their provocation be inferiour to that of Rulers; and God is provoked, utterly to unpeople and tranſplant a Nation, when they ſin againſt him, and eſpecially when they invade Gods people in their Land, and exerciſe cruelty upon them; for the people of Syria ſhall go into captivity, unto Kir, ſaith the Lord; not that Kir in Moah, Iſa. 15.1. but another in Aſſyria or Media, whither the Aſſyrian carries them, as is recorded in the hiſtory, 2. Kings 16.9.
Verſe 6. Thus ſaith the Lord, For three tranſgreſſions of Gaza, and for foure, I will not turne 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 devoure the palaces thereof.
8. And I will cut off the inhabitant from Aſhdod, and him that holdeth the Scepter from Aſhkelon, and I will turne my hand againſt Ekron, and the remnant of the Philiſtins ſhall periſh, ſaith the Lord God.
The ſecond Nation ſpoken of are the Philiſtins. Gaza is onelyonly named in the challenge and general ſentence, it may be, becauſe it was chiefe of them at that time, or chiefe in this ſin. In the particular ſentence three other of their Cities are mentioned; onelyonly Gath, the fifth City is omitted here as in other paſſages of the Prophets, either becauſe it was in the poſſeſſion of the Jewes, or becauſe it was become more obſcure and ruinous, and ſo is comprehended under the reſt, or for ſome other cauſe not recorded. The ſumme of this purpoſe, is, God threatens that he will, not ſpare them becauſe of their manifold provocations, and particularly, becauſe of their cruelty towards the Jewes, in ſelling all the captives of them they could catch, unto Edom, who hated them moſt, that ſo they might never returne to their homes, verſe 6. And becauſe of this, he gives out a particular ſentence, that he will conſume and deſtroy their chiefe Cities, with the inhabitants and Princes or Rulers thereof, and will alſo deſtroy the reſt of that Nation who inhabit the Country and Villages, verſe 7, 8. As for this ſinne of the Philiſtins, it ſeemes to relate to the time when Edom revolted from Judah, and returned to exerciſe and let out their wonted ſpight againſt their brethren, 2 Chron. 21.8, 9, 10. At which time alſo the Philiſtins with others invaded Judah, 2 Chron. 21.16, 17. and whomſoever they took captive, (or any of the Jewes or Iſraelites who fled for ſhelter among them about theſe times, as they did to other places, Iſa. 16.4. they delivered them to Edom. The ſtroke here threatned was inflicted on them; partly by Ʋzziah, 2 Chron. 26.6. partly by Hezekiah, 2 Kings 18.8. according to the propheſie Iſa. 14.29. by the Aſſyrians, Iſa. 20.1. and finally by the Babylonians (beſide what was done by the Egyptians) Jer. 25.20. with chap. 47.1, 2, 4. And however ſeverall ſtrokes be threatned to come on ſeverall places here, yet it is not needfull ſo to diſtinguiſh them, as if no more came on any place then is here threatned againſt them in particular; but it may be conceived that all theſe ſtrokes came on every one of them. Doct. 1. It is the common diſeaſe of the World, that in all places of it ſin will be found groſſe and growing, and ripe for vengeance; for here are three trangreſſions and foure, as well as in Damaſcus, and ſo alſo in other places, which are afterward threatned. 2. God is uniforme in his proceeding, and ſtill the ſame for juſtice and power to take a courſe with growing ſinne, in one place as well as in another, were they never ſo many; for Gaza and other Nations that are ſpoken of afterward, get the ſame meaſure with Damaſcus: Thus ſaith the Lord, for three tranſgreſſions and for foure I will not turne away the puniſhment thereof. 3. Such as are come to an height of impiety and wickedneſſe, are readily given up to employ their power againſt Gods people, that ſo their meaſure may run over, and the ſtroke may be haſtened out; for ſo Gaza, which hath three tranſgreſſions and foure, is given up to wrong Judah, upon which, ſpecially, the ſentence is given out. 4. Falſe brethren are greateſt enemies, and doe give harder meaſure then any other enemy to the people of God when they come into their hands; for Edom was ſo cruel an enemy, that it is greater cruelty in the Philiſtins to deliver the Jewes to them, then if they had kept them in bondage themſelves after they had captivated them. 5. It is great cruelty, and that which God will not look over, when men doe adde affliction to his afflicted People, and are acceſſary in any meaſure to their ill uſage from others, and do what they can to make their caſe deſperate; for it is Gods controverſie with the Philiſtins, becauſe they carried away captive the whole captivity (or ſo many as they could catch) to deliver them up to Edom. When they had afflicted them by taking them captive, they do adde to it; and albeit Edom uſe them moſt cruelly, yet they are acceſſory to it, by delivering them up. 6. The enemies of the people of God will gain nothing by their oppreſſion, when God begins to reckon with them, but will aſſuredly draw vengeance upon themſelves; for becauſe of this, I will ſend a fire &c. ſaith the Lord. 7. Strong walls and flouriſhing Cities and pleaſant Palaces, multitude of inhabitants, and the power and authority of Rulers, will not ſecure ſinners againſt vengeance, but onelyonly draw forth a more ample proofe of Gods power and juſtice; for I will ſent a fire on the wall of Gaza, which ſhall devour the Palaces thereof. And I will cut off the inhabitant from Aſhdod, and him that holdeth the Scepter (or their Lord, 1 Sam. 6.18.) from Aſhkelon. 8. The Lords former ſpareing, and permitting of a people to flouriſh, will not ſecure them when ſin is come to an hight; for I will turn my hand againſt Ekron, or alter my former indulgence towards it, and now ſmite it. 9. Whatever be the Lords compaſſion and relenting towards his own people, when he is ſmiting them; yet he will purſue a controverſie againſt impenitent and cruel enemies to his Church, ſo long as there is any remnant of them; for, and the remnant of the Philiſtines ſhall periſh, 10. Gods word, who is abſolute and alſufficent, is enough to aſſure men that greateſt and moſt incredible things will come to paſſe; therefore is it ſubjoined, by way of confirmation to all this, ſaith the Lord God.
Verſe 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 remembred not the brotherly covenant.
10. But I will ſend a fire on the wall of Tyrus, which ſhall devour the Palaces thereof.
The third people here ſpoken againſt, are the inhabitants of Tyrus, whom he chalengeth for their many ſins, and particularly, for the ſame ſin of cruelty againſt Iſrael or Judah, whereof the Philiſtines were guilty; whereby they manifeſted their prefidious ingratitude in forgetting that Covenant of friendſhip that was betwixt Iſrael and Tyrus in the days of David and Solomon, by reaſon of which they called each other brethren, ſee 2. Sam. 5, 11. 1. Kings 5.1. and 9.13. Or it may be thus underſtood alſo, that beſide their own ingratitude in dealing ſo cruelly with Judah, they forgot alſo the obligation that was lying upon the poſterity of Eſau, to deale more kindly with the poſterity of Jaoob their brethren; and they ſhould not have ſed or aſſiſted their cruelty againſt their brethren. For this ſin the Lord threatens not to ſpare them any longer, but that he will deſtroy their Town and Palaces. As for the time when Tyrus committed this ſin, it ſhould ſeem they ſerved and a aſſiſted Hazael and Benhadad in their wars againſt Iſrael, and it may be, other enemies, or Iſrael it ſelf in their enterprizes againſt Judah; and what ſhare of captives fell to them, they delivered up to Edom: for which they were recompenced according to this threatning by Nebuchadnezzar, Ezek. 26.7. &c. Doct. 1. When a Nation doth flouriſh and become potent, it is no wonder to ſee ſin grow and ripen faſt among them, and divine patience towards them come to a period; for, Tyrus that flouriſhing City, Ezek. 27. hath three tranſgreſſions and four, for which God will not turn away the puniſhment thereof. 2. Prevailing cruel enemies againſt the people of God will not want many agents and aſſiſtants, and the Church in her diſtreſſe may expect to have many foes, to take advantage of her, and to oppreſſe her; for, both the Philiſtines, v. 6. and Tyrus concurre with Edom in their cruelty after their ſucceſsful revolt, Tyrus alſo delivered vp the whole captivity to Edom. 3. No friendſhip nor former obligation will bind wicked Nations to the Church in her diſtreſſe, nor will God ſuffer any of theſe relations to avail her, when ſhe provokes him; for Tyrus did all this notwithſtanding the brotherly Covenant. 4. When God reckons with cruel enemies, he will not forget their obligations to do otherwiſe, that it may aggravate their guilt; for, now in the day of account, it is laid to their charge that they did this, and remembered not the brotherly Covenant. 5. It is a great iniquity in men to contribute, or be aſſiſtant to others in their unnatural cruelty againſt Gods people, eſpecially being bound themſelves to befriend them; for, ſo much alſo may be imported here, that Tyrus not onelyonly ſinned in forgeting their own obligation, but in aſſiſting Edom, not conſidering what ſtrict ties were upon him to be more kindely to Iſrael his brother. 6. The ſtrength of a place either by ſituation or art, and the ſtate and magnificence of a people and their habitations, will not hold off divine vengeance, eſpecially when he is avenging the injuries done to his people; for, albeit Tyrus was ſeated in the Sea, and well fortified with walls; and albeit as all their merchants were Princes, Iſa. 23.8. ſo their houſes (for moſt part) were ſtately Palaces: Yet when God reckoneth for this ſin, I will ſaith he, ſend a fire upon the wall of Tyrus, which ſhall devour the Palaces thereof.
Verſe 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 kept his wrath for ever.
12. But I will ſend a fire upon Teman, which ſhall devour the Palaces of Bozrah.
The fourth Nation here chalenged, are the Edomites themſelves, or the poſterity of Eſau The Lord chalengeth and threams not to ſpare them any longer, becauſe of their manifold ſins, and particularly for their bloody cruelty againſt their own brethren of Iſrael and Judah (though they had moſt occaſion to let it out againſt Judah) whom they purſued with the ſword. This their carriage is amplified. 1. That they did caſt off all pity, and ſhewed great hatred or anger in it, that is, they renounced all natural affection to their brethren, and cut them off at all occaſions in great rage without any mercy, or reſpect to age or ſexe. 2. That this hatred was irreconcilable and perpetually, even from the day that Eſau firſt began the quarrel, Gen. 27.41. to the deſtruction of Jeruſalem Pſal. 137.7. and accordingly it did break out on all occaſions, as is recorded in Scripture. See Num. 20.20, 21. 1. Kings 11.14. 2. Chron. 20.10. and 28.17. Pſal. 83.5.6. and frequently elſewhere. Becauſe of all this the Lord threatens that he will deſtroy the chief Cities of Edom, ſuch as Teman, Jer. 49.7. and Bozrah, Iſa. 34.6. and 63.1. which doth conſequently import that the whole Country ſhould be ſubdued and overrun. Doct. 1. Such as are apoſtates and falſe brethren to the Church, will be given up to as great and many provocations as any, that ſo all may ſee the fruit of their apoſtacy, and themſelves may be ripened for deſerved vengeance; for, Edom the apoſtate, hath three tranſgreſſions and four, becauſe of which, the Lord will not turn away the puniſhment thereof. 2. Whatever be the other provocations of apoſtates, they will be ſure to be perſecutors of the bleſſed ſeed; and whoever perſecute them beſide, they will be the bittereſt; And this is Gods ſpeciall quarel againſt them, as it is here againſt Edom, becauſe he did purſue his brother with the ſword, and did tear as a beaſt doth his prey, and that without all pity. 3. Such as are apoſtates and have a cruel and bloody diſpoſition againſt the people of God, may (in Gods holy and wiſe providence) get opportunity to vent their malice; and God may bring his people at under, if it were but to diſcover and try ſuch; for, Edom wants not an opportunity to purſue and tear his brother. And albeit he was made to ſerve his brother, yet God permits him to break the yoke (according to the prediction, Gen. 27: 40.) that he may diſcover what is in him. 4. As no relation to the people of God will ſtay the furie of Apoſtates, nor will one Family or Womb ever make the two ſeeds one; So the Lord will not forget theſe relations, that he may aggravate their ſin thereby; for, it is put upon his ſcore, he did purſue his brother, that is, the poſterity of Jacob, who lay in the ſame womb (and that at one and the ſame time) with Eſau their Progenitor. 5. Natural affection in men toward their relations, is commendable in the ſight of God, and he will make it a quarrel when they do not evidence it by effects; for, it is a quarrel againſt Edom, that he did caſt off all pity, or corrupted his compaſſions or bowels toward his brother. See Rom. 1.31. 2. Tim. 3.3. 6. When men turn Apoſtates from God and his Covenant and truth, the Lords people needs not truſt any thing to theſe affections which ordinarily are moſt deeply imprinted in them (as in all men by nature) for, they will not onelyonly loſe them all, but their affection will degenerate into extream and cruel hatred; for, Edom did caſt off all pity, or corrupted his compaſſions, and in place thereof, his anger did tear. 7. The Lords people are not to expect that any length of time will mollifie the rage of Apoſtates and Perſecutors, or that their lying by at any time doth flow from any change of their diſpoſition: but as they are cruel at all occaſions, ſo their wrath is irreconcilable; and when they are moſt quiet; they are but waiting for an opportunity to do miſchief; for, his anger did tear perpetually, when he had occaſion, and he kept his wrath for ever. 8. Though God may long forbear perſecutors, even the worſt of them; yet their cruelty will at laſt bring vengeance to their own doors, to the utter undoing of what is moſt flouriſhing among them; for, I will ſend a fire upon Teman, which ſhall devour the Palaces of Bozrah. He will ſend his conſuming vengeance to burn from City, to City. Which accordingly was executed by the Caldeans, as Hiſtories do record.
Verſe 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 ript up the women with childe 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 battel, with a tempeſt in the day of the whirlwinde:
15. And their King ſhall go into captivity, he, and his Princes together, ſaith the Lord.
In the fifth place, the Ammonites are ſpoken againſt, and are chalenged for their manifold tranſgreſſions; and particularly, that they not onelyonly ſlew the men, but ript up the very women with child in Gilead, that ſo they might enlarge their Kingdom by poſſeſſing that tract of Land laid deſolate by themſelves, v. 13. This injury the Lord threatens to aveng in a terrible manner, by conſuming Rabbah (which was their chief City, 2. Sam. 11.1.) by the furice of war, v. 14. And by ſending their King and Princes into captivity, v. 15. The word rendred their King, is alſo the name of their idol Malchom (called elſewhere Molech, and Milcom, 1. Kings 11.5.33. 2 Kings 23.13.) who it may be was carried away with the reſt; but the context ſeems to ſpeak more clearly of their King and his Princes. As for this cruelty of the Ammonites againſt the inhabitants of Gilead, it was founded on an old quarrel. And it appeareth, that that Land did of old belong to the Ammonites, before that the Ammorits (whom Iſrael diſpoſſeſſed) took it from them, Judg. 11.13-24. and therefore on all occaſions they contended with Iſrael about it, but injuſtly, ſeeing that they incroached upon nothing that was then in the Ammonites poſſeſſion, but did onelyonly caſt out the Amorites out of Gilead, who were a people appointed for deſtruction. As for the ſentence given out againſt the Ammonites, although it be true that Ʋzziah (in whoſe days Amos prophecied) did terrifie them, and cauſe them to bring gifts to him, 2. Chron. 26 8. and Jotham his Son did defeate them, and make then tributaries, 2. Chron. 27.5, 6. Yet it ſeemeth that this final overthrow was given them by the Babylonians after the deſtruction of Jeruſalem, as Hiſtories do mention. Doct. 1. As many as have outward relations to the Church of God, will be found guilty of many ſins; and eſpecially of cruel perſecution, and ripe for plagues, as of any other people in the world; for, Ammon was alſo a friend, being deſcended from Lot, and yet he hath three tranſgreſſions and four, for which God will not turn away the puniſhment thereof, and he is alſo an enemy to Iſrael. 2. As God abhorreth all cruelty, ſo eſpecially that which is exerciſed againſt the weaker Sexe, and innocents; for, it is his quarrel, they have ript up the women with child of Gilead, and ſo cruelly deſtroyed the mothers, and the young ones. 3. Albeit that men count it their glory to be able to remove ancient landmarks, and to enlarge their dominion; yet it is a ſin againſt God ſo to do, Deut. 19.14. and 27.17. And it is a great aggravation of their cruelty, that they ſhould cut off, and cruſh and undoe ſo many, onelyonly that themſelves may have more room in the world, and more large dominions; for, it is his controverſie that they did this, that they might enlarge their border Senacherib gloried that he was good at this, of removing the bounds of the people, Iſa. 10.13. And God ſuffered his ſons to paſſe over the bound of their duty, and kill him, Iſa. 37.37, 38. 4. When men do with cruelty and violence uſurpe upon others, God is provoked to make them loſe what was their own, as well as that which they purchaſed ſo ſinfully; for, becauſe of this I will (ſaith the Lord) kindle a fire in the wall of Rabbath &c. It brings calamity and deſolation to their own Country and Cities. 5. Judgements upon wicked and cruel men will have much of Gods wrath in them, and they will come ſuddenly and violently, and be accompanied with much terror and confuſion; for the calamity ſhall be like a fire which devoureth all, as being inflicted in the burning indignation of God, and they ſhall be conſumed with ſhouting in the day of battell; that is, in the fury of war, wherein there ſhall be dreadful ſhoutings of aſſailing enemies, and of affrighted people, and with a tempeſt in the day of the whirlewinde, that is, the calamity ſhall ſurprize and overwhelme them like a tempeſtuous whirlwinde: All which ſheweth how ſweet it is to have peace with God in a ſad and boiſterous time; for it is the want of this that maketh this condition ſo dreadful to them. 6. Kings and great ones will be ſo far from helping theſe whom they draw to ſin with them, and idols ſo unable to help theſe that worſhip and truſt in them, that themſelves ſhall be made eminent ſpectacles of juſtice, and monuments of the power of the true God, and of the truth of his word; for, their King (or Malchom) ſhall go into captivity, he and his Princes together, ſaith the Lord.