(1) Comp. Isaiah 15, 16, Isaiah 25:10-12, and Jeremiah 48 Translate "burned to lime the bones of the king of Edom." The historical reference is obscure. (See 2 Kings 3:26-27.) Whether Moab was guilty of desecrating royal tombs, or offering the heir of the king of Edom in sacrifice, cannot be determined. When Moab took revenge upon Edom, the latter was subject to Jehoram.
Verses 1-3. - Judgment on Moab. Verse 1. - Moab. The prophet now denounces the other nation connected by ties of blood with Israel (see on Amos 1:13). Moab's hostility had been shown in the hiring of Balsam to curse the Israelites, and in seducing them to idolatry (Numbers 22-25:3). He was their oppressor in the time of the Judges (Judges 3:12); and David had to take most stringent measures against him (2 Samuel 8:2). The Moabites joined in a league against Jehoshaphat (2 Chronicles 20:22), and later against Jehoiakim (2 Kings 24:2), and, as we see by the inscription on the Moabite Stone, were always ready to profit by the disasters or weakness of the chosen people. "I erected this stone," says Mesha, "to Chemosh at Kirkha, a stone of salvation, for he saved me from all despoilers, and made me see my desire upon all mine enemies, even upon Omri, King of Israel." And then he goes on to recount his victories. He burned the bones of the King of Edom into lime. This profanation of the corpse of the King of Edom (see 2 Kings 23:16; Jeremiah 8:1, 2) is not mentioned in the historical books. Some of the older commentators, as Tirinus and Corn. a Lapide, think that the prophet wishes to show that the sympathy of God extends beyond the covenant people, and that he punishes wrongs inflicted even on heathen nations. But as in the case of the other nations, Amos reproves only crimes committed against Israel or Judah, so the present outrage must have the same connection. The reference to the King of Moab's sacrifice of "his eldest son," even if we suppose (which is improbable) the son of the King of Edom to be meant, is plainly inapplicable (2 Kings 3:27), as the offence regarded the king himself, and not his son, and the expression, "burned into lime," can hardly be thought to refer to a human sacrifice. The act mentioned probably occurred during the time that the Edomites joined Jehoram and Jehoshaphat in the league against Mesha, the King of Moab (2 Kings 3:7, 9), the author of the inscription on the celebrated stone erected by him at Dibon. Unfortunately, the last lines of that inscription, describing the war against the Edomites, are lost. The paragraph that remains is this: "And Chemosh said to me, Go down, make war against Horonaim [i.e. the men of Edom], and take... Chemosh... in my days. Wherefore I made... year ... and I..." The Jewish tradition, quoted by Jerome, tells that after this war the Moabites, in revenge for the assistance which the King of Edom had given to the Israelites, dug up and dishonoured his bones. Edom was then in vassalage to Israel, but regained its independence some ten years later (2 Kings 8:20). The sacrilegious act was meant to redound to the disgrace of Israel
2:1-8 The evil passions of the heart break out in various forms; but the Lord looks to our motives, as well as our conduct. Those that deal cruelly, shall be cruelly dealt with. Other nations were reckoned with for injuries done to men; Judah is reckoned with for dishonour done to God. Judah despised the law of the Lord; and he justly gave them up to strong delusion; nor was it any excuse for their sin, that they were the lies, the idols, after which their fathers walked. The worst abominations and most grievous oppressions have been committed by some of the professed worshippers of the Lord. Such conduct leads many to unbelief and vile idolatry.
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.
CURSE ON MOAB.
(1) Comp. Isaiah 15, 16, Isaiah 25:10-12, and Jeremiah 48 Translate "burned to lime the bones of the king of Edom." The historical reference is obscure. (See 2 Kings 3:26-27.) Whether Moab was guilty of desecrating royal tombs, or offering the heir of the king of Edom in sacrifice, cannot be determined. When Moab took revenge upon Edom, the latter was subject to Jehoram.
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.