14<\/strong>. They that swear<\/em> ; even they shall fall<\/em> ] better, Who swear<\/em> (connecting with Amo 8:13<\/em><\/span>) ; and they shall fall<\/em> &c.<\/p>\n swear by the<\/em> Guilt<\/strong> of Samaria<\/em> ] Men swear<\/em> by that which they revere: the Israelite was commanded to swear by<\/em> Jehovah (Deu 6:13<\/span>; Deu 10:20<\/span>); and Jeremiah (Jer 4:2<\/span>; Jer 12:16<\/span>) promises a blessing upon those who swear by Him faithfully. Idolatrous Israelites swore by “not-gods” (Jer 5:7<\/span>), or by Baal (Jer 12:16<\/span>), or Milcom (Zep 1:5<\/span>), &c. The ‘Guilt of Samaria’ is probably the calf at Beth-el, which Hosea alludes to ironically as unworthy of the Israelites’ regard (Hos 8:5-6<\/span>, Hos 10:5<\/span>): the golden calf which Aaron made is called “your sin” (Deu 9:21<\/span>). Others suppose that the reference is to the Ashrah which was made by Ahab in Samaria, and which still stood there, at least in the days of Jehoahaz (2Ki 13:6<\/span>) [193] . The Ashrah (cf. Exo 34:13<\/span>, R.V. marg<\/em>.) was a post or pole, regarded seemingly as the representative of the sacred tree, planted in the ground beside an altar, and venerated as a sacred symbol (see further W. R. Smith, Relig. of the Semites<\/em>, p. 171 ff. (ed. 2<\/span>, p. 187 ff.); D.B<\/em> [194][195] , s.v.; or the writer’s Commentary on Deu 16:21<\/span>).<\/p>\n [193] So W. R. Smith, Proph<\/em>., p. 140. Stade and Oort even suppose that guilt<\/em> ( ) is an error for Ashrah<\/em> ( ).<\/p>\n [194] .B.<\/em> Smith’s Dictionary of the Bible<\/em>, ed. 1<\/span>, or (from A to J) ed. 2<\/span>.<\/p>\n [195] Smith’s Dictionary of the Bible<\/em>, ed. 1<\/span>, or (from A to J) ed. 2<\/span>.<\/p>\n and say<\/em>, (As) thy God, O Dan, liveth<\/em> ] The formula of an oath: cf. the common ( As<\/em>) Jehovah liveth<\/em> (1Sa 14:39<\/span> &c.). Here the reference is to the calf set up by Jeroboam I. (1Ki 12:29<\/span>) at Dan, in the far North of Israel (now Tel el-ai), near the foot of Hermon, and not far from the principal source of the Jordan.<\/p>\n and<\/em>, (As) the<\/em> way<\/strong> of Beer-sheba liveth<\/em> ] For Beer-sheba, see on Amo 5:5<\/span>. The expression is an unusual one; and it has been doubted whether the text is correct. But probably the reference is to the road taken by the pilgrims to Beer-sheba, which must have been a clearly-marked, much frequented route [196] and which, being regarded by the worshippers as unalterable and permanent, might not unnaturally form the object appealed to in an oath. “Strange as it may appear to us to speak of the life of the lifeless, this often happens among the Semites. To-day Arabs “swear wa hyt<\/em>, ‘by the life of,’ even of things inanimate; ‘By the life of this fire, or of this coffee’ ” (Doughty, Arabia Deserta<\/em>, i. 269). And as Amos here tells us that the Israelite pilgrims swore by the way to Beer-sheba, so do the Moslems affirm their oaths by the sacred way to Mecca [197] ” (G. A. Smith, p. 186). Others understand ‘way’ in the sense of usage, cult<\/em>. Although therefore it remains possible that the title of a deity, “thy ,” lies concealed under what is now read as ‘way,’ there seems to be no imperative necessity for questioning the correctness of the text.<\/p>\n [196] Comp. the Derb el Haj<\/em>, or the route from Damascus to Mecca, a broad, clearly-marked track in the wilderness (Tristram, Moab<\/em>, p. 170; P.E.F. Qu. St.<\/em>, 1895, p. 229).<\/p>\n [197] Baur, p. 424, who quotes Rckert’s translation of ariri, i. 189 f., “By the pilgrimage, and the height of Mina, where the pious host stone Satan.”<\/p>\n shall fall<\/em>, &c.] Cf. Amo 5:2<\/span>.<\/p>\n Who swear – <\/B>Literally, the swearing, they who habitually swear. He assigns, at the end, the ground of all this misery, the forsaking of God. God had commanded that all appeals by oath should be made to Himself, who alone governs the world, to whom alone His creatures owe obedience, who alone revenges. Thou shalt fear the Lord thy God and serve Him and swear by His Name Deu 6:13<\/span>; Deu 10:20<\/span>. On the other hand Joshua warned them, Neither make mention of the name of their gods nor cause to swear by them nor serve them Jos 23:7<\/span>. But these sware by the sin of Samaria, probably the calf at Bethel, which was near Samaria and the center of their idolatry, from where Hosea calls it thy calf. Thy calf, O Samaria, hath cast thee off. The calf of Samaria shall be broken in pieces Hos 8:5-6<\/span>. He calls it the guilt of Samaria, as the source of all their guilt, as it is said of the princes of Judah using this same word, they left the house of the Lord God of their fathers, and served idols, and wrath came upon Judah and Jerusalem for this their trespass 2Ch 24:18<\/span>. And say, thy god, O Dan! liveth, that is, as surely as thy god liveth! by the life of thy god! as they who worshiped God said, as the Lord liveth! It was a direct substitution of the creature for the Creator, an ascribing to it the attribute of God; as the Father hath life in Himself Joh 5:26<\/span>. It was an appeal to it, as the Avenger of false-swearing, as though it were the moral Governor of the world.<\/P> The manner of Beersheba liveth! – <\/B>Literally, the way. This may be, either the religion and worship of the idol there, as Paul says, I persecuted this way unto the death (Act 22:4<\/span>, add Act 9:2<\/span>; Act 19:9<\/span>, Act 19:23<\/span>), from where Muhammed learned to speak of his imposture, as the way of God. Or it might mean the actual way to Beersheba, and may signify all the idolatrous places of worship in the way there. They seem to have made the way there one long avenue of idols, culminating in it. For Josiah, in his great destruction of idolatry, gathered all the priests from the cities of Judah, and defiled the high places, where the priests sacrificed from Gebah to Beersheba 2Ki 23:8<\/span>; only, this may perhaps simply describe the whole territory of Judah from north to south. Anyhow, Beersheba stands for the god worshiped there, as, whoso sware by the Temple, sware, our Lord tells us, by it and by Him that dwelleth therein Mat 23:21<\/span>.<\/P> <\/p>\n Verse 14<\/span>. By the sin of Samaria<\/B><\/I>] Baal<\/I>, who was worshipped here.<\/P> <\/P> Thy god, O Dan<\/B><\/I>] The golden calf, or ox, the representative of the Egyptian god Apis, or Osiris.<\/P> <\/P> The manner of Beer-sheba<\/B><\/I>] The worship, or object of worship. Another of the golden calves which Jeroboam had set up there. The word derech, way<\/I>, is here taken for the object<\/I> and mode<\/I> of worship; see Ac 19:9<\/span>, where way<\/I> is taken for the creed<\/I> and form<\/I> of Divine worship as practiced by the followers of Christ, and by which they were distinguished from the Jews. See also Ac 9:2<\/span>.<\/P> <\/p>\n They that swear by; <\/B>who now do, as formerly they have done, trust in, sacrifice to, and swear by; who are obstinate idolaters, and trust to those lies. <\/P> The sin, <\/B>that which was the sin, the occasion of the sin, <\/P> of Samaria, <\/B>the calves at Dan and Beth-el. <\/P> And say, <\/B>think, profess, and swear too, <\/P> Thy god, O Dan, liveth; <\/B>the idol at Dan is the true and living God. <\/P> The manner of, <\/B>the idols at, Beer-sheba, to which the zealous, mad, and bigoted idolaters in Israel made their pilgrimages. <\/P> They shall fall, <\/B>be consumed by famine, sword, and captivity, <\/P> and never rise up again; <\/B>never return out of captivity, nor recover of this consumption. <\/P> <\/p>\n 14. swear by the sin ofSamaria<\/B>namely, the calves (Deu 9:21<\/span>;Hos 4:15<\/span>). “Swear by”means to worship<\/I> (Ps63:11<\/span>). <\/P> The manner<\/B>that is, as”the way” is used (Psa 139:24<\/span>;Act 9:2<\/span>), the mode of worship.<\/I><\/P> Thy god, O Dan<\/B>theother golden calf at Dan (1Ki22:26-30<\/span>). <\/P> liveth . . . liveth<\/B>rather,”May thy god . . . live . . . may the manner . . . live.”Or, “As (surely as) thy god, O Dan, liveth.” This is theirformula when they swear; not “May Jehovah live!” or, “AsJehovah liveth!”<\/P><\/p>\n They that swear by the sin of Samaria<\/strong>,…. The calf at Bethel, which was near Samaria, and which the Samaritans worshipped; and was set up by their kings, and the worship of it encouraged by their example, and which is called the calf of Samaria, Ho 8:5<\/span>; the making of it was the effect of sin, and the occasion of leading into it, and ought to have been had in detestation and abhorrence, as sin should; and yet by this the Israelites swore, as they had used to do by the living God; so setting up this idol on an equality with him:<\/p>\n and say, thy God, O Dan, liveth<\/strong>; the other calf, which was set up in Dan; and to this they gave the epithet of the bring God, which only belonged to the God of Israel:<\/p>\n and the manner of Beersheba liveth<\/strong>; or, “the way of Beersheba” r; the long journey or pilgrimage of those at Beersheba; who chose to go to Dan, rather than Bethel, to worship; imagining they showed greater devotion and religion, by going from one extreme part of the land to the other, for the sake of it. Dan was on the northern border of the land of Judea, about four miles from Paneas, as you go to Tyre s; and Beersheba was on the southern border of the land, twenty miles from Hebron t; and the distance of these two places was about one hundred and sixty miles u. And by this religious peregrination men swore; or rather by the God of Beersheba, as the Septuagint render it; though the phrase may only intend the religion of Beersheba, the manner of worship there, it being a place where idolatry was practised; see Am 5:5<\/span>. The Targum is,<\/p>\n “the fear (that is, the deity) which is in Dan liveth, and firm are the laws of Beersheba;”<\/p>\n even they shall fall, and never rise up again<\/strong>; that is, these idolatrous persons, that swear by the idols in the above places, shall fall into calamity, ruin, and destruction, by and for their sins, and never recover out of it; which was fulfilled in the captivity of the ten tribes, from whence they have never returned to this day.<\/p>\n r – “via Beersebah”, Pagninus, Montanus, Munster, Vatablus, Mercerus, Tigurine version; “iter, peregrinatio”, Drusius; “Bersabanum iter”, Castalio. s Hieronymus de locis Heb. fol. 92. H. t Ibid. fol. 89. F. u Ib. Epist. ad Dardanura, fol. 22. I.<\/p>\n He afterwards mentions the reason why the Lord would inflict such punishments on his people; it was, because they had prostituted themselves to wicked superstitions; They swear, he says, by the sin of Samaria; they say, Live does thy God, Dan; Live does the way of Beersheba Some understand “sin” here metaphorically, (as it is taken also in many other places,) as meaning sin-offerings, which are called by the Hebrews אשמות, ashimut, and by the Latins piacula — expiations: but this exposition is too refined. The Prophet then speaks only of the idols of Israelites: and they are called wickedness or sin, because superstitious men, we know, delight in their own devices. He therefore calls an idol sin by way of reproach, though they gave it the honorable name of a god. They swear, he says, in or by the sin of Samaria He calls it the sin of Samaria, for thence arose all their corruptions, it being the royal residence and the chief city of the whole country. Since then superstition proceeded from thence, the Prophet does not without reason say that all the idolatry, throughout the whole land, was the sin of Samaria; for he regarded the source where impiety originated. <\/p>\n And he afterwards explains himself by saying, Live does thy God, Dan; and, Live does the way of Beersheba: for we know that temples were raised both in Dan and in Beersheba. He then subjoins two forms of an oath, but for this end, — to show the character of the sin of Samaria, which he mentions. They swear then by the gods of Samaria, who were really detestable; for there is no greater atrocity in the sight of God than idolatry: but he afterwards adds, that they were gods who were worshipped at Dan and at Beersheba. What some say of the word דרך, darek, that it means pilgrimage or the way that leads there, is frivolous and puerile; for the Prophet, no doubt, used a common expression. He therefore calls custom “the way of Beersheba”, such as then was by common consent receded and approved. They then who swear by these fictitious forms of worship shall be parched, or pine away, with thirst <\/p>\n He then adds, They shall fall, and rise again no more; that is, their stroke shall be incurable, for God has hitherto employed moderate punishments, which could not heal them, as they had been obdurate in their evils. The Prophet then declares now that there would be no more any prospect of a remedy for them, and that the wound which God would inflict would be fatal, without any hope of being healed. This is the meaning. Let us now proceed — <\/p>\n (14) Thy God, O Dan, liveth.<\/strong>Translate, By the life of thy God, O Dan, and by the life of the way of Beersheba.<\/em> On such forms of oath, see Note on Amo. 6:8<\/span>. The way of Beersheba was the ritual practised at Beersheba, another mode of designating the deity himself (probably Baal).[18] So LXX. Similarly the sin of Samaria means the golden calf that was worshipped there (Hos. 8:5<\/span>). The supposition of Hitzig and Duhm (followed by W. R. Smith) that it refere to the Asherah worship (2Ki. 13:6<\/span>) is not so probable.<\/p>\n [18] From chap. 5:5 we infer that Beersheba, lying far south on the borders of Judah (twenty-five geographical miles south of Hebron), was a famous religious centre, so that inhabitants of the northern kingdom were in the habit of crossing the frontier in order to pay their vows, or enquire at this high place.<\/p>\n Amo 8:14<\/span><\/em><\/strong>. <\/strong>They that swear by the sin of Samaria<\/em><\/strong><\/strong> The calf set up at Beth-el by Jeroboam. Instead of, The manner of Beer-sheba, <\/em>Houbigant reads very properly, Thy god, O Beer-sheba! <\/em>Compare chap. Amo 5:5<\/span>. <\/p>\n REFLECTIONS.<\/strong>1st, The prophet is called upon to attend to another vision, and, lo! a basket of summer fruit stood before him, an emblem of that people ripe for destruction, and ready to be devoured by their enemies. <\/p>\n 1. Their end is come: they have been suffered, like fruit, to grow till they were fully ripe, and now are to be spared no longer: God’s patience is wearied out, and their ruin determined. Though God bears long, the impenitent sinners’ fate will come at last. 2nd, A people whose iniquities were so flagrant may expect the judgment that they have provoked. 2. Their ruin is sure and terrible, confirmed by the oath of God, who saith, Surely I will never forget any of their works, <\/em>but remember them in terrible judgment: they shewed no mercy, and they shall find none. And woe to the miserable sinner who is under such a curse! Shall not the land tremble for this? <\/em>as weary to bear such miscreants upon it, and ready to swallow them up by an earthquake; see chap. Amo 1:1<\/span>.; and every one mourn that dwelleth therein, <\/em>shocked at this inhumanity, or confounded at the judgments sent upon the transgressors? It shall rise up wholly as<\/em> a flood, <\/em>the calamity overwhelming the land, as Egypt was covered with the overflowing of the Nile. And it shall come to pass in that day, saith the Lord God, that I will cause the sun to go down at noon, and I will darken the earth in the clear<\/em> day; <\/em>in the midst of their prosperity their whole kingdom, with the princes and nobles, shall be destroyed suddenly and unexpectedly: or when these oppressors were in the midst of life and prosperity, death should at a stroke close their eyes in darkness, and send them to the grave. And I will turn your feasts into mourning, and all your songs into lamentation; <\/em>when, their temples destroyed, their country desolate, themselves captives, every sound of joy would be banished, and with every expressive sign of bitter woe they would bewail their hopeless miseries, as the mourning of an only son, and the end thereof as a bitter day, <\/em>no prospect remaining of the removal of these calamities. Note; <\/em>(1.) Riches got by rapine will in the end bring ruin. (2.) They who will not tremble for the sins of the land shall be made to tremble when the threatened judgment comes. (3.) However high the oppressor may be seated, the flood of God’s wrath shall overwhelm him. (4.) The sinner’s mirth will end in mourning; and God sometimes is pleased to arrest him in the midst of his career of prosperity, and by a sudden stroke to send him into darkness. <\/p>\n 3rdly, We have had already heavy temporal judgments denounced; but we have also, 2. The ringleaders in idolatry are doomed to destruction. They that swear by the sin of Samaria, <\/em>impious and profane, glorying in their shame, and swearing by their idols which they should have detested, and say, Thy god, O Dan, liveth, and the manner of Beer-sheba liveth; <\/em>making their adjurations by the hated deities there placed, and the worship performed to them; even they shall fall, and never rise up again; <\/em>driven into a captivity from which they never have returned. <\/p>\n Amo 8:14 They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again.<\/p>\n Ver. 14. They that swear by the sin of Samaria<\/strong> ] i.e.<\/em> By the calf set up at Bethel, not far from Samaria. This calf is called the sin, or guilt, of Samaria, to show the abomination of it; for which cause also Paul calls it sinful sin, Rom 7:13<\/span> , as not finding for it a worse epithet; and antichrist for like cause he calleth “that man of sin,” 2Th 2:3<\/span> , to note him merum scelus,<\/em> pure wickedness, saith Beza, merely made up of sin. Now, to swear by this of Samaria was to deify it; to swear by anything besides the true God is to forsake him, Jer 5:7<\/span> , which is a hateful wickedness, Jer 2:12-13<\/span> ; as in Papists who familiarly swear by their he-saints and she-saints, and so sacrilegiously transfer upon the creature that which pertaineth to God alone. <\/p>\n <\/p>\n And say, Thy god, O Dan, liveth<\/strong> ] God only liveth, to speak properly, 1Ti 6:17<\/span> , but to say that Dan’s Deunculus lived (being no better than a dumb and dead idol), and to swear by the life of it (as the Spaniards do now in the pride of their monarchy, by the life of their king), this is horrible impiety. As for that of Abigail to David, 1Sa 25:26<\/span> , “Now therefore, my lord, as the Lord liveth, and as thy soul liveth,” the former was an oath, the latter was not an oath, but an asseveration or obtestation only, conjoined with an oath. <\/p>\n <\/p>\n And, The manner of Beersheba liveth<\/strong> ] That is, the forms and rites of worshipping in Beersheba (another nest of idolatry, Amo 5:5 Hos 10:13 ), as the Chaldee paraphraseth it. Durandus hath written, the Romish ritual, the way of worship used in that synagogue of Satan: Mercer rendereth it, Vivit peregrinatio Beersheba,<\/em> the way or passage of Beersheba liveth. Beersheba had an idol, and was the way to Dan and Bethel; hence this superstitious oath drawn out to the full length, By the sin of Samaria, by the god of Dan, and by the manner of Beersheba: like as the Great Turk, Mahomet, promising his soldiers the spoil of Constantinople for three days together, if they could win it, for confirmation of his oath solemnly swore by the immortal God, and by the four hundred prophets, by Mahomet, by his father’s soul, by his own children, and by the sword wherewith he was girt, faithfully to perform whatsoever he had to them in his proclamation promised. <\/p>\n <\/p>\n Even they shall fall, and never rise up again<\/strong> ] Fall fatally, ferally, irrecoverably, as old Eli did when his neck was broken, but first his heart. The ten tribes, for their idolatry and contempt of the word, never returned out of captivity. From the famine foretold what could follow but irreparable ruin, though for a time they might flourish? see Pro 29:1<\/span> . See Trapp on “<\/em> Pro 29:1 “<\/em> Of that spiritual famine let us be most impatient, and say as Luther did, I would not live in paradise without the word; but with it I could make a shift to live in hell itself.<\/p>\n sin. = guilt., trespass. Hebrew asham. App-44. Put by Figure of speech Metonymy (of Cause), App-6, for the idol itself. <\/p>\n Dan . . . Beer-sheba. The two places where the calves were set up (1Ki 12:26-30). <\/p>\n manner = mode [of worship]; Act 9:2. So used in Act 16:17; Act 18:25-26; Act 19:9, Act 19:23; Act 24:14. <\/p>\n they: i.e. the two calves, or “they that swear”. <\/p>\n swear: Hos 4:15, Zep 1:5 <\/p>\n sin: Deu 9:21, 1Ki 12:28, 1Ki 12:29, 1Ki 12:32, 1Ki 13:22-34, 1Ki 14:16, 1Ki 16:24, 2Ki 10:29, Hos 8:5, Hos 8:6, Hos 10:5, Hos 13:2, Hos 13:16 <\/p>\n manner: Heb. way, Act 9:2, Act 18:25, Act 19:9, Act 19:23, Act 24:14 <\/p>\n Beersheba: Amo 8:5 <\/p>\n shall fall: Deu 33:11, 2Ch 36:16, Psa 36:12, Psa 140:10, Pro 29:1, Isa 43:17, Jer 25:27, Jer 51:64 <\/p>\n Reciprocal: Gen 21:33 – grove Num 29:19 – General 1Sa 20:21 – as the 2Ki 17:26 – know not Pro 24:16 – but Isa 17:3 – fortress Isa 24:20 – and it Jer 5:7 – sworn by Hos 7:1 – wickedness Hos 10:8 – the sin Amo 5:5 – Beersheba Amo 6:1 – and trust Amo 7:9 – the high Mic 1:5 – is it<\/p>\n Amo 8:14. The reference to Samaria and Beersheba is because of the idolatry that was set up and practiced in those places. Dan was one of the 10 tribes that formed this kingdom, and it had trusted in this false religion started in Samaria.<\/p>\n Amo 8:14. They that swear by the sin of Samaria That is, by the calf which Jeroboam set up as an object of worship at Beth-el, not far from Samaria, committing a great sin in so doing, and making Israel to sin. Swearing, according to the sense in which the word is here taken, is a solemn invocation of the name of God, and an appeal to him; and, as such, is a proper part of divine worship, (see Deu 6:13; Deu 10:20,) and therefore ought not to be given to idols. And say, Thy God Or, As thy God, O Dan, liveth That is, who say in the way of an oath, As the god who is worshipped in Dan liveth: at Dan was placed another of Jeroboams calves. And, The manner of Beer-sheba liveth The LXX. render it, the god of Beer-sheba liveth; expressing the sense rather than the words of the original. The way or manner signifies the same with the way of worship; so that the people swore by the religion of Beer-sheba, or the manner of worship used there, which they looked upon as sacred. Thus the Papists swear by the mass: but they who thus give that honour to idols which is due to God alone, will find the God whom they thus affront is made their enemy. And they shall fall, &c. And the gods they serve cannot raise them up; so that without better help they shall never rise again. <\/p>\n 8:14 They that swear by the sin {i} of Samaria, and say, Thy god, O Dan, liveth; and, {k} The manner of Beersheba liveth; even they shall fall, and never rise up again.<\/p>\n (i) For the idolaters used to swear by their idols, which here he calls their sin: and the papists yet swear by theirs.<\/p>\n (k) That is, the common manner of worshipping, and the service or religion used there.<\/p>\n The apostate Israelites who swore in the name of their favorite pagan deities would fall never to rise again because their idols would not uplift them. Amos described the prominent idol in Samaria as Samaria’s guilt or shame. One of the idols they worshipped in Samaria was Ashimah (cf. 2Ki 17:29-30), which Amos apparently alluded to here. From Dan to Beersheba, throughout the whole Promised Land, the Israelites would seek some word from Yahweh, but they would find none to meet their need. In view of other prophecies of Israel’s restoration, the prediction that the Israelites would fall and not rise again must have a limited scope. That generation as a whole would not survive the coming judgment, but presumably individuals could repent and escape.<\/p>\n They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beer-sheba liveth; even they shall fall, and never rise up again. 14. They that swear ; even they shall fall ] better, Who swear (connecting with Amo 8:13) ; and they shall fall &c. swear by … Continue reading “Exegetical and Hermeneutical Commentary of Amos 8:14”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22506","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22506","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22506"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22506\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22506"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22506"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22506"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
2. Their ruin will be terrible. The songs of the temple shall be howlings in that day, saith the Lord God; <\/em>the places where their idols’ praises resounded, now shall be filled with shrieks and groans; and there shall be many dead bodies in every place, <\/em>slain by the sword, the famine, or the pestilence: they shall cast them forth with silence; <\/em>without any funeral solemnity, or expression of grief, as if the dead were happier than the living; or sullenly submitting, because they cannot help themselves; or bidding others be silent, <\/em>and not take the least notice of what might dishearten the besieged, or encourage their enemies. Note; <\/em>(1.) Sinful mirth will end in bitter mourning. (2.) God’s judgments do often but harden the hearts of the impenitent. <\/p>\n
1. Their sins were heinous. They swallow up the needy <\/em>by oppression and iniquity; even to make the poor of the land to fail, <\/em>starving them for want of necessary food. So addicted were they to covetousness, that, though they kept up the form of religion, they were tired and weary of the service, longing for the sacred hours of the sabbath and new moons to be gone, that they might resume their work and merchandise, which met with this unwelcome interruption; nor did they make any conscience how they got their wealth, so they did but get it. They sold by a small measure, making the ephah small; <\/em>but, when they received money, they would use their own weights, making the shekel great, <\/em>refusing to take it unless it weighed more than it ought; and falsified the balances by deceit, <\/em>that so the scale might always hang in their favour: and by such fraudulent practices they so impoverished their poor neighbours, that they were forced to sell themselves to these oppressive masters; they buy the poor for silver, and the needy for a pair of shoes, <\/em>to such necessities were they reduced: yea, and sell the refuse of the wheat; <\/em>making them take the corn which was not fit for bread, and exacting their own price for it. Note; <\/em>(1.) Covetousness is destitute of all bowels and mercies. (2.) To a worldly man the sabbath is an irksome day; and, when he is employed in religious duties, his heart goeth after his covetousness; and even on his knees the thoughts of business thrust out the thoughts of God. (3.) He who is destitute of true piety can never be an honest man. <\/p>\n
1. A spiritual judgment threatened; a famine not of bread nor of water, but of hearing the words of the Lord; <\/em>from the time of their last captivity, no more prophets shall appear to them; having rejected God and his Christ, in vain will they seek for prophets of their own, and pine away in their iniquities, rejected and destitute, as they are this day. Note; <\/em>(1.) The word of God is the food of immortal souls. (2.) They who have abused the means of grace that they have enjoyed, are justly punished by having them removed. (3.) Among the heaviest curses of God upon a place or nation, is the taking from them the light of truth, and abandoning them to the blindness and hardness of their own hearts: <\/p>\nFuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"