Now Amos prophesies here against the Moabites, and proclaims respecting them what we have noticed respecting the other nations, — that the Moabites were wholly perverse, that no repentance would be hoped for, as they had added crimes to crimes, and reached the highest pitch of wickedness; for, as we have said, the number, seven, imports this. The Prophet then charges the Moabites here with perverseness: and hence we learn that God’s vengeance did not come hastily upon them, for their wickedness was intolerable since they thus followed their crimes. But he mentions one thing in particular, — that they had burnt the bones of the king of Edom.

Some take bones here for courage, as though the Prophet had said, that the whole strength of Edom had been reduced into ashes: but this is a strained exposition; and its authors themselves confess that they are forced to it by necessity, when yet there is none. The comment given by the Rabbis does not please them, — that the body of a certain king had been burnt, and then that the Moabites had strangely applied the ashes for making a cement instead of lime. Thus the Rabbis trifle in their usual way; for when an obscure place occurs, they immediately invent some fable; though there be no history, yet they exercise their wit in fabulous glosses; and this I wholly dislike: but what need there is of running to allegory, when we may simply take what the Prophet says, that the body of the king of Edom had been burnt: for the Prophet, I doubt not, charges the Moabites with barbarous cruelty. To dig up the bodies of enemies, and to burn their bones, — this is an inhuman deed, and wholly barbarous. But it was more detestable in the Moabites, who had some connection with the people of Edom; for they descended from the same family; and the memory of that relationship ought to have continued, since Abraham brought up Lot, the father of the Moabites; and thus the Moabites were under an obligation to the Idumeans. If then any humanity existed in them, they ought to have restrained their passions, so as not to treat so cruelly their brethren. Now, when they exceeded all moderation in war, and raged against dead bodies, and burnt the bones of the dead, it was, as I have said, an extremely barbarous conduct. The meaning then is, that the Moabites could no longer be borne with; for in this one instance, they gave an example of savage cruelty. Had there been a drop of humanity in them, they would have treated more kindly their brethren, the Idumeans; but they burnt into lime, that is, into ashes, the bones of the king of Edom, and thereby proved that they had forgotten all humanity and justice. We now understand the Prophet’s meaning.

He therefore adds a threatening, I will send a fire on Moab, which shall devour the palaces of קריות, Koriut We have stated that what the Prophet means by these modes of speaking is that God would consume the Moabites by a violent punishment as by a burning fire, that fortified places could not hinder him from executing his vengeance, and that though they were proud of their palaces, yet these would avail them nothing.

And he subjoins, Moab shall die with tumult, with noise, with the sound of the trumpet; that is, I will send strong enemies, who will come and make no peace with the Moabites, but will take possession of every place, and of fortified cities, by force and by the sword. For what the Prophet means by tumult, by shouting, by the sound of the trumpet, is, that the Moabites would not come under the power of their enemies by certain agreements and compacts, as when a voluntary surrender is made, which usually mitigates the hostile rage of enemies; no, he says, it shall not be so; for their enemies shall have not only their wealth but their lives also.

He finally adds, And I will cut off the judge from the midst of her, and will slay her princes, saith Jehovah. God here declares, that the kingdom of the Moabites and the people shall be no more; for we know that men cannot exist as a body without some civil government. Wherever then there is an assemblage of men, there must be princes to rule and govern them. Hence, when God declares that there would be no more a judge among the Moabites, it is the same thing as if he had said, that their name would be blotted out; for had the people of Moab continued, some princes must have necessarily, as we have said, remained among them. When princes then are destroyed, the people must also perish, for there is no security for them. The Prophet then denounces not here a temporary punishment on the Moabites, but utter ruin, from which they were never to rise. This is the meaning. Let us now proceed —