I will break down the gates of Damascus; I will cut off the ruler of the Valley of Aven and the one who wields the scepter in Beth-eden. The people of Aram will be exiled to Kir," says the LORD. Sermons
I. THE OFFENCE OF DAMASCUS. 1. In itself this consisted of atrocious cruelty. The records inform us that war frequently prevailed between Syria and Israel. By Gilead in this passage we understand the land possessed by the Israelites on the east side of Jordan. The inhabitants of this pastoral territory were treated by the Syrians in a way fitted to awaken the indignation even of those who lived in times when saw, go cruelty was but the too common accompaniment of war. The unfortunate Israelites who were conquered in war seem to have been literally torn to pieces and mangled by the threshing implements fitted with wheels and armed with teeth of iron. Thus was God's image defaced and God's Law defied. 2. The offence was aggravated by repetition. Thrice, nay, four times, had the Damascenes offended the Divine Ruler of men by their violence and inhumanity. The sin was thus shown to be no mere outbreak of passion, but a habit, evincing a corrupt and degraded nature. II. THE PUNISHMENT OF DAMASCUS. 1. Observe upon whom it came. (1) Upon the king, the rulers and princes of the land. These were the leaders in the nefarious practices here censured. Their ambition and unfeeling selfishness accounted for the sin; and upon them came down the righteous penalty. The annals of many a nation may prove to the reflective student of history that a righteous retribution visits those royal houses which have been infamous for selfish ambition, for perfidy, for tyranny, for serf-indulgence. The King of kings asserts his authority, and brings down the lofty from the throne. (2) The people of Syria shared in the disaster, which thus became national. They may have been misled by their rulers, but it seems rather to have been the case that there was sympathy between kings and subjects, and that the soldiers in the Syrian army delighted in the opportunity of venting their evil passions upon their prostrate foes. 2. Observe in what the punishment consisted. (1) Destruction ("a fire") came upon the royal house. (2) The splendid and powerful city was laid open to the incursion of the enemy. The brazen "bar" which secured the city gate was broken. (3) The people were carried into captivity, the worst misfortune which could humiliate and distress a nation. - T.
I will not turn away the punishment thereof. The order of God's threatenings seems to have been addressed to gain the hearing of the people. The punishment is first denounced upon their enemies, and that, for their sins, directly or indirectly against themselves, and God in them. Then, as to those enemies themselves, the order is not of place or time, but of their relations to God's people. It begins with their most oppressive enemy, Syria; then Philistia, the old and ceaseless, although less powerful enemy; then Tyre, not an oppressor, as these, yet violating a relation which they had not, the bonds of a form or friendship and covenant; malicious also and hard hearted through covetousness. Then followed Edom, Ammon, Moab, who burst the bonds of blood also. Lastly, and nearest of all, it falls on Judah, who had the true worship of the true God among them, but despised it. Every infliction on those like ourselves finds an echo in our own consciences. Israel heard and readily believed God's judgments upon others. It was not tempted to set itself against believing them. How then could it refuse to believe of itself what it believed of others like itself? "Change but the name, the tale is told of thee," Horace says. The course of the prophecy convicted them, as the things written in Holy Scripture for our ensamples convict Christians. If they who sinned without law, perished without law, how much more should they who have sinned in the law be judged by the law? God's judgments rolled, round like a thunder-cloud, passing from land to land, giving warning of their approach, at last to gather and centre on Israel itself, except it repent. In the visitations of others it was to read its own; and that the more, the nearer God was to them. Israel is placed last, because on it the destruction was to fall to the uttermost, and rest there.(E. B. Pusey, D. D.) 1. To set before the eyes of the Israelites the punishment of others to awaken them, and also to induce them to examine themselves. He designed to lead them into a teachable frame of mind: for he knew them to be torpid in their indulgences, and also blinded by presumption, so that they could not be easily brought under the yoke. 2. He had this also in view, that God would punish the Syrians, because they cruelly raged against the Israelites, especially against Gilead and its inhabitants. As God, then. would inflict so grievous a punishment on the Syrians, because they so cruelly treated the inhabitants of Gilead, what was to be expected by the Israelites themselves, who had been insolent towards God, who had isolated His worship, who had robbed Him of His honour, who had in their turn destroyed one another? For there was among them no equity, no humanity; they had forgotten all reason. ( John Calvin.) Homilist. 1. That the sins of all the peoples on the earth, whatever the peculiarities of their character or country, are under the cognisance of God. Seven countries are named here. Heaven's omniscient eye detected the sill of each man of all the various men and nations. God's knowledge of men's sins should —(1) Lead men to great circumspection in their daily life. They should sedulously avoid evil. They should devoutly pursue good;(2) impress men with the wonderful patience of God. This patience implies the greatest power; and the greatest compassion;(3) impress men with the certainty of a future retribution.(Homilist.) Because they have threshed Gilead with threshing instruments We be many ways guilty of cruelty.1. If we exercise tyrannous cruelty, in inflicting punishments. 2. If we fight with or beat our neighbour, or maim his body. This is a breach of the sixth commandment. 3. If we procure any way the death of our neighbour, whether it be by sword, famine, poison, false accusation, or otherwise. 4. If we use any of God's creatures hardly. 5. If because of our neighbours' infirmities, we use him discourteously, and make him our laughingstock or taunting recreation. 6. If we injure a stranger. 7. If we molest any widow, or fatherless children. 8. If we wrong the poor. This we may do — (1) (2) (3) (4) (Sebastian Benefield, D. D.) I. PERSECUTION IS A MOST ARROGANT CRIME. The religious persecutor acts upon the assumption that his ideas of religion are absolutely true. that his theological knowledge is the test by which all other opinions are to be tried; shows an arrogance before which servile spirits bow, but from which all thoughtful and noble men recoil with disgust and indignation But his arrogance is shadowy and harmless compared with the arrogance of him who enters the temple of human conscience and claims dominion over the moral workings of the soul. Yes, such arrogant men abound in all ages, and are by no means rare, even in this age and land of what is called civil and religious liberty. II. PERSECUTION IS A MOST ABSURD CRIME. Far wiser is the fool who would legislate for the winds or the waves, and like Canute give commands to the billows, than he who attempts to legislate for human thoughts and moral convictions. And truth never seems to rise in greater power and majesty than under the hand of cruel persecution. III. PERSECUTION IS A MOST CRUEL CRIME. What ruthless inhumanities are here charged against the various peoples mentioned. It has often been observed, that no anger is so savage as the anger which springs up between relations of blood. A brotherly hate is the chief of hates. No animosity burns with a more hellish heat than that connected with religion. (Homilist.) 1431 prophecy, OT methods The River of Egypt, Rhinocorura. The Lake of Sirbon. Whether, in Prophetic Revelation, New Species of Things are Impressed on the Prophet's Mind, or Merely a New Light? Whether a Natural Disposition is Requisite for Prophecy? How the Rude in Sacred Learning, and those who are Learned but not Humble, are to be Admonished. The Twelve Minor Prophets. Formation and History of the Hebrew Canon. A Discourse of Mercifulness |
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