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Selected Verse: Amos 5:27 - King James

Verse	Translation	Text
Am 5:27	King James	Therefore will I cause you to go into captivity beyond Damascus, saith the LORD, whose name is The God of hosts.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
beyond Damascus--In Act 7:43 it is "beyond Babylon," which includes beyond Damascus. In Amos time, Damascus was the object of Israel's fear because of the Syrian wars. Babylon was not yet named as the place of their captivity. Stephen supplies this name. Their place of exile was in fact, as he states, "beyond Babylon," in Halah and Habor by the river Gozan, and in the cities of the Medes (Kg2 17:6; compare here Amo 1:5; Amo 4:3; Amo 6:14). The road to Assyria lay through "Damascus." It is therefore specified, that not merely shall they be carried captives to Damascus, as they had been by Syrian kings (Kg2 10:32-33; Kg2 13:7), but, beyond that, to a region whence a return was not so possible as from Damascus. They were led captive by Satan into idolatry, therefore God caused them to go captive among idolaters. Compare Kg2 15:29; Kg2 16:9; Isa 8:4, whence it appears Tiglath-pileser attacked Israel and Damascus at the same time at Ahaz' request (Amo 3:1).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

beyond Damascus--In Act 7:43 it is "beyond Babylon," which includes beyond Damascus. In Amos time, Damascus was the object of Israel's fear because of the Syrian wars. Babylon was not yet named as the place of their captivity. Stephen supplies this name. Their place of exile was in fact, as he states, "beyond Babylon," in Halah and Habor by the river Gozan, and in the cities of the Medes (Kg2 17:6; compare here Amo 1:5; Amo 4:3; Amo 6:14). The road to Assyria lay through "Damascus." It is therefore specified, that not merely shall they be carried captives to Damascus, as they had been by Syrian kings (Kg2 10:32-33; Kg2 13:7), but, beyond that, to a region whence a return was not so possible as from Damascus. They were led captive by Satan into idolatry, therefore God caused them to go captive among idolaters. Compare Kg2 15:29; Kg2 16:9; Isa 8:4, whence it appears Tiglath-pileser attacked Israel and Damascus at the same time at Ahaz' request (Amo 3:1).

Notes on the Bible, by Albert Barnes, [1834]
Therefore - (And) this being so, such having been their way from the beginning until now, will I cause you to go into captivity beyond Damascus Syria was the most powerful enemy by whom God had heretofore chastened them Kg2 13:7. From Syria He had recently, for the time, delivered them, and had given Damascus into their hands Kg2 14:25, Kg2 14:28. That day of grace had been wasted, and they were still rebellious. Now God would bring against them a mightier enemy. Damascus, the scene of their triumph, should be their pathway to captivity. God would "cause" them "to go into captivity," not to "Damascus," from where they might have easily returned, but "beyond" it, as He did, "into the cities of the Medes." But Israel had, up to the time of Amos and beyond it, no enemy, no war, "beyond Damascus." Jehu had probably paid tribute to Shalmanubar king of Assyria, to strengthen himself . The Assyrian monarch had warred against Israel's enemies, and seemingly received some check from them (see the note above at Amo 1:3). Against Israel he had shown no hostility. But for the conspiracy of one yet to be born in private life, one of the captains of Israel who by murder, became its sovereign, it might have continued on in its own land. The Assyrian monarchs needed tribute, not slaves; nor did they employ Israel as slaves. Exile was but a wholesale imprisonment of the nation in a large but safe prison-house. Had they been still, they were more profitable to Assyria, as tributaries in their own land. There was no temptation to remove them, when Amos prophesied. The temptation came with political intrigues which had not then commenced. The then Assyrian monarch, Shamasiva, defeated their enemies the Syrians, united with and aiding the Babylonians ; "they" had then had no share in the opposition to Assyria, but lay safe in their mountain-fastness. It has been said , "Although the kingdom of Israel had, through Jeroboam, recovercd its old borders, yet careless insolence, luxury, unrighteousness, "must" bring the destruction of the kingdom which the prophet foretells. The prophet does but dimly forebode the superior power of Assyria." Solomon had declared the truth, "Righteousness exalteth a nation, but sin is a reproach to any people" Pro 14:34. But there are many sorts of decay. Decay does not involve the transportation of a people. Nay, decay would not bring it, but the contrary. A mere luxurious people rots on its own soil, and would be left to rot there. It was the little remnant of energy, political cabaling, warlike spirit, in Israel, which brought its ruin from man. Idolatry, "insolence, luxury, unrighteousness," bring down the displeasure of God, not of man. Yet Amos foretold, that God would bring the destruction through man. They were, too, no worse than their neighbors, nor so bad; not so bad as the Assyrians themselves, except that, God having revealed Himself to them, they had more light. The sin then, the punishment the mode of punishment, belong to the divine revelation. Such sins and worse have existed in Christian nations. They were in part sins directly against God. God reserves to Himself, how and when He will punish. He has annexed no such visible laws of punishment to a nation's sins that man could, of his own wisdom or observation of God's ways, foresee it. They through whom Itc willed to inflict it, and whom Amos pointed out, were not provoked by "those" sins. There was no connection between Israel's present sins, and Assyria's future vengeance. No Eastern despot cares for the oppressions of his subjects, so that his own tribute is collected. See the whole range of Muslim rule now. As far too as we know, neither Assyria nor any other power had hitherto punished rebellious nations by transporting them ; and certainly Israel had not yet rebelled, or meditated rebellion. He only who controls the rebellious wills of people, and through their self-will works out His own all-wise Will and man's punishment, could know the future of Israel and Assyria, and how through the pride of Assyria He would bring down the pride of Samaria. It has been well said by a thoughtful observer of the world's history, "Whosoever attempts to prophesy, not being inspired, is a fool." We English know our own sins, many and grievous; we know of a vast reign of violence, murder, blasphemy, theft, uncleanness, covetousness, dishonest dealing, unrighteousness, and of the breach of every commandment of God: we know well now of an instrument in God's Hands, not far off; like the Assyrian, but within two hours of our coast; armaments have been collected; a harbor is being formed; our own coast openly examined; iron-sheeted vessels prepared; night-signals provided; some of our own alienated population organized; with a view to our invasion. We recognize the likelihood of the invasion, fortify our coast, arm, not as a profession, but for security. Our preparations testify, how widespread is our expectation. No one scarcely doubts that it will be. Yet who dare predict the issue? Will God permit that scourge to come? Will he prevail? What would be the extent of our sufferings or loss? How would our commerce or our Empire be impaired? Would it be dismembered? Since no man can affirm anything as to this which is close at hand, since none of us would dare to affirm in God's Name, in regard to any one stage of all this future, that this or that would or would not happen, then let people have at least the modesty of the magicians of Egypt, and seeing in God's prophets those absolute predictions of a future, such as their own wisdom, under circumstances far more favorable, could not dare to make, own; "This is the finger of God" Exo 8:19. Not we alone. We see all Europe shaken; we see powers of all sorts, heaving to and fro; we see the Turkish power ready to dissolve, stayed up, like a dead man, only by un-Christian jealousies of Christians. Some things we may partially guess at. But with all our means of knowing what passes everywhere, with all our knowledge of the internal impulses of nations, hearing, as we do, almost every pulse which beats in the great European system, knowing the diseases which, here and there, threaten convulsion or dissolution, no one dare stake his human wisdom on any absolute prediction, like these of the shepherd of Tekoa as to Damascus (see the note above at Amo 1:5. pp. 160, 161) and Israel. To say the like in God's Name, unless inspired, we should know to be blasphemy. God Himself set the alternative before men. "Let all the nations be gathered together, and let the people be assembled; who among them that can declare this, and show former things? Let them bring forth their witnesses, that they may be justified; or let them hear, and say," It is "truth" Isa 43:9. Stephen, in quoting this prophecy, substitutes, Babylon for Damascus, as indeed "the cities of the Medes" were further than Babylon. Perhaps he set the name, in order to remind them, that as God had brought Abraham "out of the land of the Chaldeans" Act 7:4, leaving the idols which his "fathers" had "served" Jos 24:14, to serve God only, so they, serving idols, were carried back, from where Abraham had come, forfeiting, with the faith of Abraham, the promises made to Abraham; aliens and outcasts. Saith the Lord, the Lord of hosts - The Lord of the heavenly hosts for whose worship they forsook God; the Lord of the hosts on earth, whose ministry He employs to punish those who rebel against Him , "For He hath many hosts to execute His judgments, the hosts of the Assyrians, the Medes and Persians, the Greeks and Romans." All creatures in heaven and in earth are, as He says of the holy Angels, "ministers of His, that do His pleasure" Psa 103:21.

Notes on the Bible, by Albert Barnes, [1834]

Therefore - (And) this being so, such having been their way from the beginning until now, will I cause you to go into captivity beyond Damascus Syria was the most powerful enemy by whom God had heretofore chastened them Kg2 13:7. From Syria He had recently, for the time, delivered them, and had given Damascus into their hands Kg2 14:25, Kg2 14:28. That day of grace had been wasted, and they were still rebellious. Now God would bring against them a mightier enemy. Damascus, the scene of their triumph, should be their pathway to captivity. God would "cause" them "to go into captivity," not to "Damascus," from where they might have easily returned, but "beyond" it, as He did, "into the cities of the Medes." But Israel had, up to the time of Amos and beyond it, no enemy, no war, "beyond Damascus." Jehu had probably paid tribute to Shalmanubar king of Assyria, to strengthen himself . The Assyrian monarch had warred against Israel's enemies, and seemingly received some check from them (see the note above at Amo 1:3).

Against Israel he had shown no hostility. But for the conspiracy of one yet to be born in private life, one of the captains of Israel who by murder, became its sovereign, it might have continued on in its own land. The Assyrian monarchs needed tribute, not slaves; nor did they employ Israel as slaves. Exile was but a wholesale imprisonment of the nation in a large but safe prison-house. Had they been still, they were more profitable to Assyria, as tributaries in their own land. There was no temptation to remove them, when Amos prophesied. The temptation came with political intrigues which had not then commenced. The then Assyrian monarch, Shamasiva, defeated their enemies the Syrians, united with and aiding the Babylonians ; "they" had then had no share in the opposition to Assyria, but lay safe in their mountain-fastness.

It has been said , "Although the kingdom of Israel had, through Jeroboam, recovercd its old borders, yet careless insolence, luxury, unrighteousness, "must" bring the destruction of the kingdom which the prophet foretells. The prophet does but dimly forebode the superior power of Assyria." Solomon had declared the truth, "Righteousness exalteth a nation, but sin is a reproach to any people" Pro 14:34. But there are many sorts of decay. Decay does not involve the transportation of a people. Nay, decay would not bring it, but the contrary. A mere luxurious people rots on its own soil, and would be left to rot there. It was the little remnant of energy, political cabaling, warlike spirit, in Israel, which brought its ruin from man. Idolatry, "insolence, luxury, unrighteousness," bring down the displeasure of God, not of man. Yet Amos foretold, that God would bring the destruction through man.

They were, too, no worse than their neighbors, nor so bad; not so bad as the Assyrians themselves, except that, God having revealed Himself to them, they had more light. The sin then, the punishment the mode of punishment, belong to the divine revelation. Such sins and worse have existed in Christian nations. They were in part sins directly against God. God reserves to Himself, how and when He will punish. He has annexed no such visible laws of punishment to a nation's sins that man could, of his own wisdom or observation of God's ways, foresee it. They through whom Itc willed to inflict it, and whom Amos pointed out, were not provoked by "those" sins. There was no connection between Israel's present sins, and Assyria's future vengeance. No Eastern despot cares for the oppressions of his subjects, so that his own tribute is collected. See the whole range of Muslim rule now. As far too as we know, neither Assyria nor any other power had hitherto punished rebellious nations by transporting them ; and certainly Israel had not yet rebelled, or meditated rebellion. He only who controls the rebellious wills of people, and through their self-will works out His own all-wise Will and man's punishment, could know the future of Israel and Assyria, and how through the pride of Assyria He would bring down the pride of Samaria.

It has been well said by a thoughtful observer of the world's history, "Whosoever attempts to prophesy, not being inspired, is a fool." We English know our own sins, many and grievous; we know of a vast reign of violence, murder, blasphemy, theft, uncleanness, covetousness, dishonest dealing, unrighteousness, and of the breach of every commandment of God: we know well now of an instrument in God's Hands, not far off; like the Assyrian, but within two hours of our coast; armaments have been collected; a harbor is being formed; our own coast openly examined; iron-sheeted vessels prepared; night-signals provided; some of our own alienated population organized; with a view to our invasion. We recognize the likelihood of the invasion, fortify our coast, arm, not as a profession, but for security. Our preparations testify, how widespread is our expectation. No one scarcely doubts that it will be.

Yet who dare predict the issue? Will God permit that scourge to come? Will he prevail? What would be the extent of our sufferings or loss? How would our commerce or our Empire be impaired? Would it be dismembered? Since no man can affirm anything as to this which is close at hand, since none of us would dare to affirm in God's Name, in regard to any one stage of all this future, that this or that would or would not happen, then let people have at least the modesty of the magicians of Egypt, and seeing in God's prophets those absolute predictions of a future, such as their own wisdom, under circumstances far more favorable, could not dare to make, own; "This is the finger of God" Exo 8:19. Not we alone. We see all Europe shaken; we see powers of all sorts, heaving to and fro; we see the Turkish power ready to dissolve, stayed up, like a dead man, only by un-Christian jealousies of Christians. Some things we may partially guess at.

But with all our means of knowing what passes everywhere, with all our knowledge of the internal impulses of nations, hearing, as we do, almost every pulse which beats in the great European system, knowing the diseases which, here and there, threaten convulsion or dissolution, no one dare stake his human wisdom on any absolute prediction, like these of the shepherd of Tekoa as to Damascus (see the note above at Amo 1:5. pp. 160, 161) and Israel. To say the like in God's Name, unless inspired, we should know to be blasphemy. God Himself set the alternative before men. "Let all the nations be gathered together, and let the people be assembled; who among them that can declare this, and show former things? Let them bring forth their witnesses, that they may be justified; or let them hear, and say," It is "truth" Isa 43:9.

Stephen, in quoting this prophecy, substitutes, Babylon for Damascus, as indeed "the cities of the Medes" were further than Babylon. Perhaps he set the name, in order to remind them, that as God had brought Abraham "out of the land of the Chaldeans" Act 7:4, leaving the idols which his "fathers" had "served" Jos 24:14, to serve God only, so they, serving idols, were carried back, from where Abraham had come, forfeiting, with the faith of Abraham, the promises made to Abraham; aliens and outcasts.

Saith the Lord, the Lord of hosts - The Lord of the heavenly hosts for whose worship they forsook God; the Lord of the hosts on earth, whose ministry He employs to punish those who rebel against Him , "For He hath many hosts to execute His judgments, the hosts of the Assyrians, the Medes and Persians, the Greeks and Romans." All creatures in heaven and in earth are, as He says of the holy Angels, "ministers of His, that do His pleasure" Psa 103:21.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Therefore - For all your idolatry and other sins, in which you have obstinately continued.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Will I cause you to go into captivity beyond Damascus - That is, into Assyria, the way to which, from Judea, was by Damascus. But St. Stephen says, Act 7:43, beyond Babylon; because the Holy Spirit that was in him chose to extend the meaning of the original text to that great and final captivity of the Jews in general, when Zedekiah, their last king, and the people of Judea, were carried into Mesopotamia, Armenia, and Media; see Kg2 17:7, Kg2 17:24. This captivity happened after the time of Amos.

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¹ Hear this word that the LORD hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt, saying,

⁴ For before the child shall have knowledge to cry, My father, and my mother, the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria.

⁹ And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin.

²⁹ In the days of Pekah king of Israel came Tiglathpileser king of Assyria, and took Ijon, and Abelbethmaachah, and Janoah, and Kedesh, and Hazor, and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria.

⁷ Neither did he leave of the people to Jehoahaz but fifty horsemen, and ten chariots, and ten thousand footmen; for the king of Syria had destroyed them, and had made them like the dust by threshing.

³² In those days the LORD began to cut Israel short: and Hazael smote them in all the coasts of Israel;
³³ From Jordan eastward, all the land of Gilead, the Gadites, and the Reubenites, and the Manassites, from Aroer, which is by the river Arnon, even Gilead and Bashan.

¹⁴ But, behold, I will raise up against you a nation, O house of Israel, saith the LORD the God of hosts; and they shall afflict you from the entering in of Hemath unto the river of the wilderness.

³ And ye shall go out at the breaches, every cow at that which is before her; and ye shall cast them into the palace, saith the LORD.

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 In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes.

⁴³ Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.

²¹ Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure.

¹⁴ Now therefore fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the LORD.

⁴ Then came he out of the land of the Chaldaeans, and dwelt in Charran: and from thence, when his father was dead, he removed him into this land, wherein ye now dwell.

⁹ Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and shew us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth.

¹⁹ Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh's heart was hardened, and he hearkened not unto them; as the LORD had said.

³⁴ Righteousness exalteth a nation: but sin is a reproach to any people.

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:

²⁸ Now the rest of the acts of Jeroboam, and all that he did, and his might, how he warred, and how he recovered Damascus, and Hamath, which belonged to Judah, for Israel, are they not written in the book of the chronicles of the kings of Israel?

²⁵ He restored the coast of Israel from the entering of Hamath unto the sea of the plain, according to the word of the LORD God of Israel, which he spake by the hand of his servant Jonah, the son of Amittai, the prophet, which was of Gathhepher.

²⁴ And the king of Assyria brought men from Babylon, and from Cuthah, and from Ava, and from Hamath, and from Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof.

⁷ For so it was, that the children of Israel had sinned against the LORD their God, which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other gods,

⁴³ Yea, ye took up the tabernacle of Moloch, and the star of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.