So I will send fire upon the house of Hazael to consume the citadels of Ben-hadad. So I will send fireThe phrase "I will send fire" is a common prophetic expression in the Old Testament, symbolizing divine judgment and purification. The Hebrew word for "fire" is "אֵשׁ" (esh), which often represents God's wrath and the consuming nature of His judgment. In the ancient Near Eastern context, fire was a powerful force that could destroy entire cities, symbolizing the totality of God's judgment against sin and rebellion. This imagery is consistent with the broader biblical narrative where fire is used to purify and cleanse, as seen in the destruction of Sodom and Gomorrah ( Genesis 19:24) and the refining of metals ( Malachi 3:2-3). upon the house of Hazael
The "house of Hazael" refers to the dynasty or ruling family of Hazael, a king of Aram (Syria) who was a significant adversary of Israel during the 9th century BC. Hazael's reign is documented in both biblical and extra-biblical sources, such as the Assyrian inscriptions, which confirm his military campaigns and expansionist policies. The term "house" (Hebrew: "בֵּית" - bayit) signifies not just a physical dwelling but the entire lineage or dynasty. God's judgment on the "house of Hazael" indicates a comprehensive dismantling of his power and influence, fulfilling the prophetic word against those who oppose God's people. to consume the citadels
The word "consume" (Hebrew: "אָכַל" - akal) implies complete destruction, leaving nothing behind. The "citadels" (Hebrew: "אַרְמוֹן" - armon) were fortified structures or palaces, representing the strength and security of a city or kingdom. In ancient times, citadels were symbols of power and protection, often the last line of defense against invaders. By targeting these strongholds, God demonstrates His supremacy over human defenses and the futility of relying on earthly power against divine judgment. This serves as a reminder of the ultimate sovereignty of God over all nations and their leaders. of Ben-hadad
"Ben-hadad" is a dynastic name used by several kings of Aram, meaning "son of Hadad," with Hadad being a storm and rain god worshiped in the region. The use of this name highlights the continuity of opposition against Israel by successive Aramean rulers. Historically, the Ben-hadad kings were known for their conflicts with Israel, as recorded in the books of Kings. The judgment pronounced here is not just against a single individual but against a legacy of enmity and idolatry. It underscores the biblical theme that those who persist in opposing God's covenant people and His purposes will ultimately face His righteous judgment. Persons / Places / Events 1. AmosA prophet from the southern kingdom of Judah, called by God to deliver messages of judgment primarily to the northern kingdom of Israel and surrounding nations. 2. HazaelA king of Aram (Syria) who was anointed by the prophet Elisha. He was known for his aggressive military campaigns against Israel and Judah. 3. Ben-hadadA title used by several kings of Aram. In this context, it likely refers to the son of Hazael, who continued his father's policies and conflicts with Israel. 4. Aram (Syria)A neighboring nation to Israel, often in conflict with the Israelites. Damascus was its capital. 5. FireSymbolically represents God's judgment and purification. In the context of Amos, it signifies the destruction that God will bring upon the enemies of Israel. Teaching Points God's Sovereignty in JudgmentGod is sovereign over all nations, and His judgments are just and righteous. He holds all nations accountable for their actions. The Certainty of Prophetic FulfillmentThe prophecies given by God's prophets, such as Amos, are certain and will come to pass. This should encourage believers to trust in God's word. The Consequences of SinNations and individuals who persist in sin and rebellion against God will face His judgment. This serves as a warning to turn from sin and seek God's mercy. God's Protection of His PeopleDespite the judgment on surrounding nations, God remains committed to His covenant people. Believers can find assurance in God's protection and faithfulness. The Role of ProphetsProphets are God's messengers, called to speak truth to power and warn of impending judgment. Their role is vital in calling people back to righteousness. Bible Study Questions 1. How does the prophecy against Hazael and Ben-hadad demonstrate God's sovereignty over nations? 2. In what ways can we see the fulfillment of God's prophetic word in our own lives today? 3. What are the consequences of ignoring God's warnings, as seen in the judgment against Aram? 4. How can we apply the lessons of God's protection and faithfulness to our current circumstances? 5. What role do modern-day "prophets" or truth-tellers play in our society, and how should we respond to their messages? Connections to Other Scriptures 2 Kings 8:7-15This passage provides background on Hazael's rise to power and his interactions with the prophet Elisha, highlighting the fulfillment of God's word through the prophets. Jeremiah 49:27Another prophecy against Damascus, showing the consistency of God's judgment against nations that oppose His people. Isaiah 17:1-3A prophecy concerning the fall of Damascus, reinforcing the theme of divine judgment against Aram. | The Judgment on Damascus | J.R. Thomson | Amos 1:3-5 | | Great Sufferings Following Great Sins | D. Thomas | Amos 1:3, 6, 9, 11, 13; 2:1, 4, 6 | | The Enormity of the Sin of Persecution | D. Thomas | Amos 1:3, 6, 9, 11, 13; 2:1, 4, 6 |
People Amos, Aram, Ben, Benhadad, Ben-hadad, Hadad, Hazael, Jehoash, Jeroboam, Joash, Teman, UzziahPlaces Ashdod, Ashkelon, Beth-eden, Bozrah, Carmel, Damascus, Edom, Ekron, Gaza, Gilead, Jerusalem, Kir, Rabbah, Syria, Tekoa, Teman, Tyre, Valley of Aven, ZionTopics Ben, Benhadad, Ben-hadad, Ben-ha'dad, Burning, Citadels, Consume, Consumed, Devour, Fire, Fortresses, Hadad, Hazael, Haz'ael, Houses, Palaces, StrongholdsDictionary of Bible Themes Amos 1:4 4826 fire
5316 fortress Amos 1:3-4 5350 injustice, hated by God Amos 1:3-8 5295 destruction Library The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is …
Ernst Wilhelm Hengstenberg—Christology of the Old TestamentThe River of Egypt, Rhinocorura. The Lake of Sirbon.
Pliny writes, "From Pelusium are the intrenchments of Chabrias: mount Casius: the temple of Jupiter Casius: the tomb of Pompey the Great: Ostracine: Arabia is bounded sixty-five miles from Pelusium: soon after begins Idumea and Palestine from the rising up of the Sirbon lake." Either my eyes deceive me, while I read these things,--or mount Casius lies nearer Pelusium, than the lake of Sirbon. The maps have ill placed the Sirbon between mount Casius and Pelusium. Sirbon implies burning; the name of …
John Lightfoot—From the Talmud and Hebraica Whether, in Prophetic Revelation, New Species of Things are Impressed on the Prophet's Mind, or Merely a New Light?
Objection 1: It would seem that in prophetic revelation no new species of things are impressed on the prophet's mind, but only a new light. For a gloss of Jerome on Amos 1:2 says that "prophets draw comparisons from things with which they are conversant." But if prophetic vision were effected by means of species newly impressed, the prophet's previous experience of things would be inoperative. Therefore no new species are impressed on the prophet's soul, but only the prophetic light. Objection 2: …
Saint Thomas Aquinas—Summa Theologica Whether a Natural Disposition is Requisite for Prophecy?
Objection 1: It would seem that a natural disposition is requisite for prophecy. For prophecy is received by the prophet according to the disposition of the recipient, since a gloss of Jerome on Amos 1:2, "The Lord will roar from Sion," says: "Anyone who wishes to make a comparison naturally turns to those things of which he has experience, and among which his life is spent. For example, sailors compare their enemies to the winds, and their losses to a shipwreck. In like manner Amos, who was a shepherd, …
Saint Thomas Aquinas—Summa Theologica How the Rude in Sacred Learning, and those who are Learned but not Humble, are to be Admonished.
(Admonition 25.) Differently to be admonished are those who do not understand aright the words of the sacred Law, and those who understand them indeed aright, but speak them not humbly. For those who understand not aright the words of sacred Law are to be admonished to consider that they turn for themselves a most wholesome drought of wine into a cup of poison, and with a medicinal knife inflict on themselves a mortal wound, when they destroy in themselves what was sound by that whereby they ought, …
Leo the Great—Writings of Leo the Great The Twelve Minor Prophets.
1. By the Jewish arrangement, which places together the twelve minor prophets in a single volume, the chronological order of the prophets as a whole is broken up. The three greater prophets, Isaiah, Jeremiah, and Ezekiel, stand in the true order of time. Daniel began to prophesy before Ezekiel, but continued, many years after him. The Jewish arrangement of the twelve minor prophets is in a sense chronological; that is, they put the earlier prophets at the beginning, and the later at the end of the …
E. P. Barrows—Companion to the Bible Formation and History of the Hebrew Canon.
1. The Greek word canon (originally a straight rod or pole, measuring-rod, then rule) denotes that collection of books which the churches receive as given by inspiration of God, and therefore as constituting for them a divine rule of faith and practice. To the books included in it the term canonical is applied. The Canon of the Old Testament, considered in reference to its constituent parts, was formed gradually; formed under divine superintendence by a process of growth extending through …
E. P. Barrows—Companion to the Bible A Discourse of Mercifulness
Blessed are the merciful, for they shall obtain mercy. Matthew 5:7 These verses, like the stairs of Solomon's temple, cause our ascent to the holy of holies. We are now mounting up a step higher. Blessed are the merciful . . '. There was never more need to preach of mercifulness than in these unmerciful times wherein we live. It is reported in the life of Chrysostom that he preached much on this subject of mercifulness, and for his much pressing Christians to mercy, he was called of many, the alms-preacher, …
Thomas Watson—The Beatitudes: An Exposition of Matthew 5:1-12 Links Amos 1:4 NIVAmos 1:4 NLTAmos 1:4 ESVAmos 1:4 NASBAmos 1:4 KJV
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