Yeah, regarding some aspects of their reasoning and teachings, I can tell that anointedJWs have a good sense of humour too...

As for the elders' abilities, here too, all the bets are off !

 

Q: Brother I would like to get your thoughts on an article in the latest Watchtower about the seven shepherds and eight dukes. (Nov. 15, 2013) I find it highly disturbing to see the article telling us that in the future we may come under attack by the modern "Assyrians" and must therefore be ready to obey any instructions that comes from the Society, even when the instructions may seem unreasonable. Am I overreacting or is this what you also got out of it?

Q: I have a question for you, What do you make of the latest watchtower and the seven shepards and eight dukes. I find it a bit scary as they say to carry out their request even if it does not sound or look logical from a mans point of view. This is acceptable off course as following Moses to the point of the red sea with the surrounding mountains certainly didn't look logical. So there is the dilemma hey! They are not Moses but Jehovah has used them to accomplish the preaching work.
_________________________

A: Whenever anyone solicits your unquestionable trust and obedience, no matter what credentials they may provide to bolster their claimed authority [even if an angel out of heaven], it should immediately sound your alarm because we know that Jehovah has told us not to put our trust in anyone but him. That is for our protection, and I am glad to see that your alarm is ringing loud and clear! (Psalms 146:3-5; 40:4) Jesus foretold that in the "conclusion of the system of things" many would come on the basis of his name, claiming to have Christlike authority, in order "to mislead, if possible, even the chosen ones." (Matt. 24:24,25; Gal. 1:8,9) He further said: "All those that have come in place of me are thieves and plunderers; but the sheep have not listened to them." The thieves and plunderers are not there to care for the sheep, but rather to steal them away from their owner. As long as the sheep know the voice of their rightful owner, they are not easily fooled into following strangers. But they may still be in danger of being fooled by appearance. That is why Jesus also warned: "Be on the watch for the false prophets that come to you in sheep's covering, but inside they are ravenous wolves." (John 10:7-15; Matt. 7:15-20) We may get fooled by a wolf that comes to us in sheep's covering, but only until he starts to howl like a wolf.

On the surface, the publications printed by the Watchtower Society appear to be sheeplike, at least to the extent that they adhere to God's Word. But then every so often they cannot suppress their wolflike howl, and thereby expose their true identity beneath their covering. Staying alert to these howls will be a protection for us! The article about the "seven shepherds" and "eight dukes," and the two following articles about obeying the shepherds, are suchlike examples, for they definitely do not express Jehovah's view on the matter.

What should our response be when we are told that we must trust and obey the shepherds in our congregations, who in turn are required to trust and obey the Society's governing body? Consider the Watchtower that you mention (Nov. 15, 2013, pg. 20), regarding the interpretation of the seven shepherds and eight dukes:

16 The prophecy about seven shepherds and eight dukes has its major fulfillment in our day. The citizens of ancient Jerusalem were attacked by the Assyrians. In the near future, Jehovah’s apparently vulnerable people will come under attack from the modern-day “Assyrian,†whose intent will be to wipe them out. The Scriptures refer to that attack as well as the attack of ‘Gog of Magog,’ the attack of “the king of the north,†and the attack of “the kings of the earth.†(Ezek. 38:2, 10-13; Dan. 11:40, 44, 45; Rev. 17:14; 19:19) Do these represent separate attacks? Not necessarily. The Bible could be referring to the same attack under different names. What ‘secret weapon’ does Micah’s prophecy indicate Jehovah would raise up against that implacable foe—“the Assyrianâ€? A very unlikely one—“seven shepherds, yes, eight dukesâ€! (Mic. 5:5) The shepherds and dukes (or, “princes,†NEB) in this implausible army are the congregation elders. (1 Pet. 5:2) Today, Jehovah certainly has provided an abundance of spiritual men to shepherd his precious sheep, to strengthen his people for the future attack of the modern-day “Assyrian.†Micah’s prophecy states that they will “shepherd the land of Assyria with the sword.†(Mic. 5:6) Yes, among ‘the weapons of their warfare,’ you will find “the sword of the spirit,†God’s Word. —2 Cor. 10:4; Eph. 6:17.

17 Elders who are reading this article can draw some useful conclusions from the account we have just considered: (1) The most practical step that we can take to prepare for the coming attack of “the Assyrian†is that of strengthening our faith in God and helping our brothers to do the same. (2) When “the Assyrian†attacks, the elders must be absolutely convinced that Jehovah will deliver us. (3) At that time, the lifesaving direction that we receive from Jehovah’s organization may not appear practical from a human standpoint. All of us must be ready to obey any instructions we may receive, whether these appear sound from a strategic or human standpoint or not. (4) Now is the time for any who may be putting their trust in secular education, material things, or human institutions to adjust their thinking. The elders must stand ready to help any who may now be wavering in their faith. (Italics mine for highlight)

Is there any scriptural basis for believing that the ancient "Assyrian," who threatened faithful king Hezekiah, has "its major fulfillment in our day," and that it will be countered by "seven shepherds" and "eight dukes" who picture the congregation elders, armed with "the sword of the spirit," God's Word? Has someone had a vision, or a dream? Have they been "drinking with the confirmed drunkards," because "they reel and move unsteadily like a drunken man, and even all their wisdom proves confused." (Matt. 24:49; Psalms 107:27; Isa. 28:7,8) It is easy to discern the real intent behind their interpretation, namely, that the elders and all the congregations must wholeheartedly trust in "the lifesaving direction that we receive from Jehovah’s organization" at that future time when we come under attack by the Assyrians, although the direction "may not appear practical from a human standpoint." It seems as if they are laying the foundation and preparing us for the time when we will receive special instructions from the Watchtower Society, which we will be expected to obey without hesitation, even when they may not appear sound from a human standpoint, or even a scriptural one. Can you hear the voice of the wolf speaking? We can expect to be called upon to thrust aside our Bible based conscience and follow them; which in fact many are already doing. It clearly contradicts what Jehovah himself tells us, saying: "Cursed is the able-bodied man who puts his trust in earthling man and actually makes flesh his arm, and whose heart turns away from Jehovah himself." (Jeremiah 17:5-8)

The prophet Ezekiel warns us against the false prophets in our midst, and who come under God's condemnation: "Woe to the stupid prophets who are walking after their own spirit, when there is nothing that they have seen. . . They have visioned what is untrue and a lying divination, those who are saying, ‘The utterance of Jehovah is,’ when Jehovah himself has not sent them, and they have waited to have a word come true. 7 Is it not an untrue vision that you men have visioned, and a lying divination that you have said, when saying, ‘The utterance of Jehovah is,’ when I myself have spoken nothing?â€â€™ 8 “‘Therefore this is what the Sovereign Lord Jehovah has said: “‘For the reason that you men have spoken untruth and you have visioned a lie, therefore here I am against you,’ is the utterance of the Sovereign Lord Jehovah.†9 And my hand has come to be against the prophets that are visioning untruth and that are divining a lie. In the intimate group of my people they will not continue on, and in the register of the house of Israel they will not be written, and to the soil of Israel they will not come; and you people will have to know that I am the Sovereign Lord Jehovah, 10 for the reason, yes, for the reason that they have led my people astray, saying, “There is peace!†when there is no peace, and there is one that is building a partition wall, but in vain there are those plastering it with whitewash.’" (Ezekiel 13:3-10)

Truly, the leaders within "Jehovah's organization" are whitewashing the present terrible condition within God's temple, while telling us to trust them, talking of peace when there is no peace—at least not with Jehovah: "For from the least one of them even to the greatest one of them, every one is making for himself unjust gain; and from the prophet even to the priest, each one is acting falsely. And they try to heal the breakdown of my people lightly, saying, 'There is peace! There is peace!' when there is no peace." (Jer. 6:13-15) What is the situation in your congregation? In your area? Is there peace? Or are many "sighing and groaning over all the detestable things that are being done in the midst of [us]"? (Ezek. 9:4, 6)

The two final study articles (pages 21-30) extol the virtues of the shepherds, while admonishing the flock to be obedient to them. How different from Jehovah's own estimation of the shepherds, who he holds responsible for devastating and scattering his flock, having been feeders only of themselves; while the sheep have gone hungry and looking for food, straying "on all the mountains and on every high hill; and on all the surface of the earth, with no one making a search and with no one seeking to find." (Ezek. 34:2-12) We can find many of these hungry sheep scouring even the internet in search for food. But the wicked shepherds, and at the present time still self-righteous, will soon be removed from their positions of oversight. Ezekiel shows that Jehovah's judgment will come upon the "valueless shepherds," and that he himself will search for his lost sheep, "in the day of clouds and thick gloom." According to the prophet Zephaniah, that describes Jehovah's great day, at which time the wicked shepherds will be destroyed, along with all the inhabitants of the earth who refused to listen to God. (Ezek. 34:11,12; Zeph. 1:14-18; Zech. 11:15-17; Matt. 24: 48-51)


In further reply to the second question:
The governing body is no Moses! Moses, the mediator of the old covenant, did not foreshadow any governing body. Moses pictured Jesus Christ, the mediator of the new covenant! On the other hand, the three notorious rebels, Korah, Dathan, and Abiram, who wanted to share in Moses' glory and the authority Jehovah had given him, more fittingly picture our governing body today; and so is the end that came upon them. (Num. 16:1-35) Also, although the Society has been zealous in organizing the preaching work, we must remember that it is Jehovah's "holy work," and that he is the one responsible for the success of preaching it in "all the inhabited earth for a witness to all the nations." He could even make the stones cry out, if that were necessary. (Matt. 24:14; Luke 19:40; Rom. 15:16) To have God's approval, more is required than preaching the good news of the kingdom. (Matthew 23:15)

To help us all better understand the present developments within the organization, with its many problems and false teachings, it would be good to read and consider closely Paul's second letter to the Thessalonians, regarding the presence of the man of lawlessness [also called the son of destruction], within God's temple; and how his presence is not from Jesus or Jehovah, but "according to the operation of Satan with every powerful work and lying signs and portents and with every unrighteous deception for those who are perishing, as a retribution because they did not accept the love of the truth that they might be saved." (2 Thess. 2:3-12) I recently mentioned in conversation to an elder (a relative), who is loyal to the Society and feels that we must be obedient to them, that if the man of lawlessness does not refer to the clergy of Christendom, but is indeed our very own governing body—who have elevated themselves over everyone within God's temple and demand our trust and obedience—then he may find himself in deep trouble in the near future. There is no mistaking of Paul's words that those trusting in the man of lawlessness will perish, and the Society even added at one time, "with no hope of a resurrection." Although this elder may be inclined to consider me as entertaining apostate thoughts, I also pointed out to him that I don't face the same dilemma he does. No Sir! I am not a gambling man! Sticking close to Jehovah and only trusting in him, even under persecution and rejection by most family members, is still the best and safest course.
http://perimeno.ca/Letters_0813_7Shepherds_8Dukes.htm

 

Dear sister Panda,

Thanks for sharing those comments. I like very much his balanced point of view.

 

Bumping this thread as this subject will be covered in the next Watchtower Study.

 

I noticed during the study that the conductor emphasized that we should NOT OBEY man or man-made organisations. (If people would just take a moment to listen to themselves speak.)

Regarding the point about blind obedience, what is it about the "unusual" instructions that the Governing Body feels it can't disclose at this point in time? To me, that indicates a lack of transparency.

(Just speaking for myself here - after analysing several cult leaders as a work project, I made a decision some time ago, as to what my personal limit would be in the area of obedience.)

The scripture at 1 John 4:1 comes to mind: "Beloved ones, do not believe every inspired expression, but test the inspired expressions to see whether they originate with God, because many false prophets have gone forth into the world."

Wallflower

 

Micah 5:5

Then shall we raise against him seven shepherds, and eight. Seven expresses perfection; seven and eight is an idiom for a full and sufficient number (Job 5:19; Prov 6:16; Eccl 11:2, "give a portion to seven, and also to eight").

Principal men - literally, anointed [n[SUP]a[/SUP]ciykeey] (humble) men [Ps 62:9 uses 'aadaam, of men of low degree], such as the apostles were. Their anointing, or consecration and qualification to office, was by the Holy Spirit (Calvin). (1 John 2:20,27.) "Princes" also were anointed, and they are mentioned as under Messiah (Isa 32:1, "Behold, a king shall reign in righteousness, and princes shall rule in judgment"). The English version therefore gives the probable sense.

(from Jamieson, Fausset, and Brown Commentary, Electronic Database.
Copyright © 1997, 2003, 2005, 2006 Inc. All rights reserved.)
​

Micah 5:2-15

Verse 5-6. Under His rule Israel will attain to perfect peace. V. 5. "And He will be peace. When Asshur shall come into our land, and when he shall tread in our palaces, we set up against him seven shepherds and eight princes of men. V. 6. And they feed the land of Asshur with the sword, and the land of Nimrod in his gates; and He rescues from Asshur when he comes into our land and enters into our border." zeh (this man), viz., He who feeds His people in the majesty of God, will be peace, i.e., not merely pacis auctor, but He who carries peace within Himself, and gives it to His people. Compare Eph 2:14, "He is our peace," which points back to this passage. In this relation the Messiah is called the Prince of peace in Isa 9:5, as securing peace for Israel in a higher and more perfect sense than Solomon. But in what manner? This is explained more fully in what follows: viz., (1) by defending Israel against the attacks of the imperial power (vv. 5 b, 6); (2) by exalting it into a power able to overcome the nations (vv. 7-9); and (3) by exterminating all the materials of war, and everything of an idolatrous nature, and so preventing the possibility of war (vv. 10-15).

Asshur is a type of the nations of the world by which the people of the Lord are attacked, because in the time of the prophet this power was the imperial power by which Israel was endangered. Against this enemy Israel will set up seven, yea eight princes, who, under the chief command of the Messiah, i.e., as His subordinates, will drive it back, and press victoriously into its land. (On the combination of the numbers seven and eight, see the discussions at Amos 1:3.) Seven is mentioned as the number of the works proceeding from God, so that seven shepherds, i.e., princes, would be quite sufficient; and this number is surpassed by the eight, to express the thought that there might be even more than were required. 'aadaam n*[SUP]a[/SUP]ciykeey, not anointed of men, but installed and invested, from nâsakh, to pour out, to form, to appoint; hence Josh 13:21, vassals, here the under-shepherds appointed by the Messiah as the upper-shepherd.

The meaning "anointed," which is derived from suukh, neither suits Josh 13:21 nor Prov 8:23 (see Delitzsch on Ps 2:6). On the figurative expression "feed with the sword," for rule, see Ps 2:9 and Rev 2:27; raa'uw from raa'aah, not from raa'a'. The land of Asshur is called the land of Nimrod, after the founder of the first empire (Gen 10:9 ff.), to indicate the character of the imperial power with its hostility to the kingdom of God. bip[SUP]a[/SUP]taacheyhaa, in his gates, i.e., cities and fortresses; gates for cities, as in Isa 3:26; 13:2, etc.: not at his gates = on his borders, where the Assyrians stream together for defence (Hitzig, Caspari, etc.). The borders of a land are never called gates; nor could a land be devastated or governed from the border, to say nothing of the fact that bptchyh corresponds to "in thy palaces" in v. 4, and leads to the thought that Asshur is to be fully repaid for what it has done to the kingdom of God. The thought is rounded off with wgw' mee'ashuwr w[SUP]a[/SUP]hitsiyl, and so He saves from Asshur, etc., not merely by the fact that Asshur is driven back to his own border, and watched there, but by the fact that he is fed in his own territory with the sword.

This victorious conflict with the imperial power must not be restricted to the spiritual victory of the kingdom of God over the kingdoms of the world, as Hengstenberg supposes, appealing to vv. 10 ff., according to which the Lord will make His people outwardly defenceless before it becomes fully victorious in Christ (Hengstenberg). For the extermination of the instruments of war announced in v. 10 refers not to the period of the exaltation of the people of God into the world-conquering power, but to the time of consummation, when the hostile powers shall be overcome. Before the people of God reach this goal, they have not only to carry on spiritual conflicts, but to fight for existence and recognition even with the force of arms. The prediction of this conflict and victory is not at variance with the announcement in Mic 4:2-3, that in the Messianic times all nations will go on pilgrimage to Zion, and seek for adoption into the kingdom of God. Both of these will proceed side by side. Many nations, i.e., great crowds out of all nations, will seek the Lord and His gospel, and enter into His kingdom; but a great multitude out of all nations will also persist in their enmity to the Lord and His kingdom and people, and summon all their power to attack and crush it. The more the gospel spreads among the nations, the more will the enmity of unbelief and ungodliness grow, and a conflict be kindled, which will increase till the Lord shall come to the last judgment, and scatter all His foes.

(from Keil and Delitzsch Commentary on the Old Testament: New Updated Edition,
Electronic Database. Copyright © 1996 by Hendrickson Publishers, Inc. All rights reserved.)
​

 

Micah 5:6;

3. Victory: the purging of the nation (Mic 5:5b-15)

As he continued to view the distant scene. Micah announced that Israel's future enemies would be defeated (vv. 5b-6), the Jewish remnant would be blessed (vv. 7-9), and the nation would be purged of its sins (vv. 10-15).

The enemy defeated (Mic 5:5b-6). "The Assyrian" named in verse 5 isn't the Assyrian army of Micah's day, for the Jews in that day certainly didn't defeat Assyria and rule over her land. The Assyrians soundly defeated Israel, and the land of Israel was ruined. "The Assyrian" is another way of saying "the enemy." and here it refers to Israel's enemies in the last days when all nations will gather against her (Zech 10:10-11; 12:9; 14:1-3).

The phrase "seven shepherds... eight leaders" is a way of saying "many shepherds, many leaders," and is similar to the repeated statement of Amos "for three transgressions... and for four" (Amos 1:3,6,9, etc.). When the enemy attacks in the last days, God will raise up leaders to face the enemy, just as He had raised up the judges and heroes like David. But Micah makes it clear that God is the Deliverer who will enable Israel to defeat her enemies and rule over their lands. The "he" of Mic 5:6 is the "ruler" of verse 2.

(from The Bible Exposition Commentary: Old Testament
© 2001-2004 by Warren W. Wiersbe. All rights reserved.)
​

 

Micah 5:7

3. The Ruler will destroy Israel's enemies (5:5-9). 5:5-6. This is one of Messiah's several accomplishments in bringing peace to Israel (vv. 5-15). He will be Israel's peace because He will subdue the hostile powers around that nation. Though Assyria will not exist as a nation in the future, it represents nations who, like Assyria in Micah's time, will threaten and attack Jerusalem (cf. Zech 12:9; 14:2-3). The land of Nimrod (cf. Gen 10:8-9; 1 Chron 1:10) was a synonym for Assyria (cf. Assyria as a name for Persia in Ezra 6:22). Christ will enable Israel to defeat her foes, giving the nation a more-than-adequate number of shepherds or leaders (on the formula seven... even eight; cf. comments on "three... even four" in Amos 1:3). Whereas many nations have ruled Israel with the sword, in the Millennium the tables will be turned and Israel will rule over her foes because He, Messiah, will deliver her (cf. Zech 14:3).

(from Bible Knowledge Commentary/Old Testament Copyright © 1983, 2000
Cook Communications Ministries; Bible Knowledge Commentary/New Testament
Copyright © 1983, 2000 Cook Communications Ministries. All rights reserved.)
​

 

Micah 5:5

[When the Assyrian shall come into our land, and when he shall tread in our palaces] Assur stands for the most powerful and deadliest foe, "ghostly and bodily," as the Assyrian then was of the people of God. For since this plainly relates to the time after Christ's coming, and, (to say the least,) after the captivity in Babylon and deliverance (Mic 4:10) from it, which itself followed the dissolution of the Assyrian Empire, the Assyrians cannot be the literal people, who had long since ceased to be (NOTE: A disbeliever in prophecy writes, "If he would quote Micah as designating Bethlehem for the birthplace of the Messiah, he cannot shut his eyes to the fact that the Deliverer to come from thence was to be a contemporary shield against the Assyrian." Dr. Williams in Ess. and Rev. p. 68. Not "contemporary," unless it be certain that Psalmists and prophets cannot identify themselves with the past and future of their people. The course of events interposed shews, that the deliverance was not to be contemporary. As the Psalmist speaking of the passage of the Red Sea, says, there did we rejoice in Him, (Ps 66:6) making himself one with them; as Micah himself, speaking of times after the desolation of the land, (Mic 7:13) says, "He will turn again, He will have compassion upon us;" (Mic 7:19) nay, as our Lord himself says to the Apostles, "I am with you alway, even to the end of the world," (Matt 28:20.) that is, with them and their successors to the end of time; so Micah, who had sorrowed with his people in their sorrows, (Mic 1:8,10) here rejoices with them in a deliverance far away, after God should for a long time have given them up, Mic 5:3, and which he should not see. "Even L. Bauer translated, 'And it another Assur,' comparing the passage of Virgil which Castalio had already quoted, 'Alter erit tum Tiphys, et altera quae vehat Argo Delectos heroas.'" Hengst.) In Isaiah too the Assyrian is the type of antichrist and of Satan (NOTE: Isa 10 and including Babylon Ch. 14).

As Christ is our Peace, so one enemy is chosen to represent all enemies who (Acts 12:1) vex the Church, whether the human agents or Satan who stirs them up and uses them. "By the Assyrian," says Cyril, "he here means no longer a man out of Babylon, but rather marks out the inventor of sin, Satan. Or rather, to speak fully, the implacable multitude of devils, which spiritually ariseth against all which is holy, and fights against the holy city, the spiritual Zion, whereof the divine Psalmist saith, "Glorious things are spoken of thee, thou city of God." For Christ dwelleth in the Church, and maketh it, as it were, His own city, although by His Godhead filling all things. This city of God then is a sort of land and country of the sanctified and of those enriched in spirit, in unity with God. When then the Assyrian shall come against our city, that is, when barbarous and hostile powers fight against the saints, they shall not find it unguarded."

The enemy may tread on the land and on its palaces, that is, lay low outward glory, vex the body which is of earth and the visible temple of the Holy Spirit, as he did Paul by the thorn in the flesh, the minister of Satan to buffet him, or Job in mind body or estate, but (Luke 12:4) after that he has no more than he can do; he cannot hurt the soul, because nothing can separate us from the love of Christ, and (Rup.) Christ who is our Peace is in us; and of the saint too it may be said, "The enemy cannot hurt him" (Ps 89:22). Rib.: Much as the Church has been vexed at all times by persecutions of devils and of tyrants, Christ has ever consoled her and given her peace in the persecutions themselves: "Who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we are comforted of God. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ" (2 Cor 1:4-5). The Apostles (Acts 5:41) departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His Name. And Paul writeth to the Hebrews, "ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing that ye have in heaven a better and more enduring substance" (Heb 10:34).

[Then shall we raise against him seven shepherds and eight principal men] (Literally, anointed, although elsewhere used of pagan princes.)

The "shepherds" are manifestly inferior, spiritual, shepherds, acting under the One Shepherd, by His authority, and He in them. The princes of men are most naturally a civil power, according to its usage elsewhere (Josh 13:21; Ps 83:12; Ezek 32:30). The "seven" is throughout the Old Testament a symbol of a sacred whole, probably of the union of God with the world (NOTE: See Bahr Symbolik, ii. 107 ff), reconciled with it; eight, when united with it, is something beyond it (NOTE: See the note at Amos 1:3, vol. i. p. 234. This instance in Micah so far differs from the others, that the two numbers are not united with one substantive; and, unless the shepherds and the princes of men be the same class of persons, (which scarcely seems probable,) they have kindred, yet different, subjects). Since then "seven" denotes a great, complete, and sacred multitude, by the eight he would designate "an incredible and almost countless multitude." Rib.: "So in defense of the Church, there shall be raised up very many shepherds and teachers (for at no time will it be forsaken by Christ yea by more and more, countlessly, so that, however persecutions may increase, there shall never be lacking more to teach, and exhort to, the faith."

(from Barnes' Notes, Electronic Database Copyright ©
1997, 2003, 2005, 2006 Inc. All rights reserved.)
​

 

Micah 5:5

And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.

[And this man shall be the peace] This clause should be joined to the preceding verse, as it finishes the prophecy concerning our blessed Lord, who is the Author and Prince of Israel; and shall finally give peace to all nations, by bringing them under his yoke.

[When the Assyrian shall come] This is a new prophecy, and relates to the subversion of the Assyrian empire.

[Then shall we raise against him seven shepherds] Supposed to mean the seven Maccabees, Mattathias, and his five sons, and Hyrcanus, the son of Simon.

[Eight principal men.] Eight princes, the Asmonean race; beginning with Aristobulus, and ending with Herod, who was married to Mariamne.-Sharpe. Perhaps seven and eight are a definite number for an indefinite number, as Eccl 11:2; Job 5:19. The prophet means the chiefs of the Medes and Babylonians, the prefects of different provinces who took Nineveh, whose number may have been what is here specified.-Newcome.

Calmet considers this as referring to the invasion of Judea by Cambyses, when the Lord raised up against him the seven magi. He of them who passed for king of the Persians was the Smerdis of Herodotus, the Oropastes of Trogus, and the Artaxerxes of Ezra. These magi were put to death by seven Persian chiefs; who, having delivered the empire from them, set one of themselves, Darius, the son of Hystaspes, upon the throne.

(from Adam Clarke's Commentary, Electronic Database. Copyright
© 1996, 2003, 2005, 2006 Inc. All rights reserved.)
​

 

Amos 1:3-5

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:

Aram-Damascus. - V. 3. "Thus saith Jehovah,
For three transgressions of Damascus, and for four, I shall not reverse it, because they have threshed Gilead with iron rollers, V. 4. I send fire into the house of Hazael, and it will eat the palaces of Ben-hadad, V. 5. And break in pieces the bolt of Damascus, and root out the inhabitant from the valley of Aven, and the sceptre-holder out of Beth-Eden: and the people of Aram will wander into captivity to Kir, saith Jehovah." In the formula, which is repeated in the case of every people, "for three transgressions, and for four," the numbers merely serve to denote the multiplicity of the sins, the exact number of which has no bearing upon the matter. "The number four is added to the number three, to characterize the latter as simply set down at pleasure; in other words, it is as much as to say that the number is not exactly three or four, but probably a still larger number" (Hitzig).

The expression, therefore, denotes not a small but a large number of crimes, or "ungodliness in its worst form" (Luther; see at Hos 6:2)

(Note: J. Marck has correctly explained it thus: "When this perfect number (three)
is followed by four, by way of gradation, God not only declares that the measure
of iniquity is full, but that it is filled to overflowing and beyond all measure.").
​

That these numbers are to be understood in this way, and not to be taken in a literal sense, is unquestionably evident from the fact, that nit he more precise account of the sins which follows, as a rule, only one especially grievous crime is mentioned by way of example. 'ashiybenuw lo' (I will not reverse it) is inserted before the more minute description of the crimes, to show that the threat is irrevocable. heeshiyb signifies to turn, i.e., to make a thing go back, to withdraw it, as in Num 23:20; Isa 43:13.

(from Keil and Delitzsch Commentary on the Old Testament: New Updated Edition,
Electronic Database. Copyright © 1996 by Hendrickson Publishers, Inc. All rights reserved.)
​

 

Amos 1:3

For three transgressions of Damascus, and for four, I will not turn away the punishment thereof - if Damascus had only sinned once or twice, I would have spared them, but since, after having been so often pardoned, they still persevere so continually, I will no longer "turn away" their punishment. The Hebrew is simply, 'I will not reverse it,' namely, the sentence of punishment which follows: the negative expression implies more than it expresses - i.e., 'I will most surely execute it;' God's fulfillment of His threats being more awful than human language can express. The suppression of what it is that He 'will not reverse,' is more awful than, if it were expressed in full. 'Three and four' imply sin multiplied on sin. Compare Ex 20:5, 'of God's deliverances of His people;' Prov 30:15, "There are three things that are never satisfied, yea four things say not, It is enough;" Prov 30:18,21; "six and seven," Job 5:19; "once and twice," of God's speaking to man, yet man not perceiving it, Job 33:14 - 'twice and thrice,' margin; "oftentimes," the English version: Job 33:29; "Give a portion to seven, and also to eight," Eccl 11:2. There may be also a reference to seven, the product of three and four added; seven expressing the full completion of the measure of their guilt (Lev 26:18,21,24: cf. Matt 23:32).

(from Jamieson, Fausset, and Brown Commentary, Electronic Database.
Copyright © 1997, 2003, 2005, 2006 Inc. All rights reserved.)
​

 

Amos 1:3

A. JUDGMENT AGAINST THE NATIONS (1:3-2:5)

1. JUDGMENT AGAINST DAMASCUS (1:3-5)

1:3. The general declaration of irrevocable judgment occurs through the repeated phrase, For three sins of... even for four, I will not turn back My wrath (cf. vv. 6,9,11,13; 2:1,4,6). The use of a number followed by the next higher number is frequent in the Old Testament (Job 5:19; Ps 62:11-12; Prov 30:15-16,18-19,21-23,29-31). Usually the higher number is enumerated in detail, with special emphasis given the final item. Here Amos cited only the last of the crimes, the one which had finally gone beyond God's patience. Meir Weiss argues that the phrase should be translated, "For three sins of... even for four," as a poetic way of expressing the number seven, "a clearly typological number which symbolizes completeness" ("The Pattern of Numerical Sequence in Amos 1-2, A Re-examination," Journal of Biblical Literature 86. 1967:418). If this is correct, it means irrevocable judgment was pronounced on each nation for its full and complete sin. In the case of the surrounding nations, only the final and culminating sin was named. But for Israel, the complete list of seven was given (Amos 2:6-8,12 - one in v. 6, two in v. 7, two in v. 8, two in v. 12). Israel's panic would likewise be sevenfold in the day God judged them (2:14-16).

The cause of judgment for each nation was its "sins," its covenant violations. The word for "sin" (peša') means "rebellion" or "revolt," and was used in secular treaties to describe a vassal's disobedience of the terms of a covenant (1 Kings 12:19; 2 Kings 1:1; 3:5,7; 8:22; Prov 28:2). The Old Testament prophets also used the noun peša' or the verb paša' in denouncing Israel's rebellion against God's covenant with her (Isa 1:2,28; 46:8; 66:24; Jer 2:8; Hos 7:13; 8:1; Mic 1:5,13).

Amos specifically viewed the sins of Judah (Amos 2:4-5) and Israel (2:6-16; cf. 3:14; 4:4; 5:12) as violations of the Mosaic Covenant. She had failed to observe the terms of God's Law.

But not only Israel had sinned against a covenant with God. The Gentile nations also were guilty of peša' - rebellion against a divinely established and universally recognized agreement. Apparently Amos had in mind their rebellion against God's universal covenant with humanity made at the time of Noah (Gen 9:5-17). In exchange for God's suzerain promise never again to destroy the earth with a flood (Gen 9:11), the vassal peoples were to refrain from shedding, blood because disregard for human life is an assault on God's own image in man (Gen 9:5-6). Human life, rather than being destroyed or curtailed, was to multiply and increase on the earth (Gen 9:7). This mutual agreement, whereby God would preserve the earth and people would honor and extend human life, was called an "everlasting covenant" (Gen 9:16).

This is the covenant, Amos charged, that the Gentile nations had rebelled against. By their acts of barbarism (Amos 1:3), their wholesale deportations of slave populations (vv. 6, 9), their unnatural and stubborn hatreds (v. 11), their sickening atrocities (v. 13), and their desecrations of the dead (2:1), they had broken the covenant that forbade such inhuman acts. Because of these sins, the earth's sovereign Lord declared, "I will not turn back My wrath."

Similarly Isaiah (Isa 24:4-6; 26:20-21) said that God would bring a "curse" of drought "to punish the people of the earth" because they had "broken the everlasting covenant" by shedding blood. As the New Testament confirms, though Gentiles may not have received the spoken or written Law, the requirements of human decency are nevertheless known to them, and their own accusing conscience tells them when they violate God's standard (Rom 2:14-15).

(from Bible Knowledge Commentary/Old Testament Copyright © 1983, 2000
Cook Communications Ministries; Bible Knowledge Commentary/New Testament
Copyright © 1983, 2000 Cook Communications Ministries. All rights reserved.)
​

 

Amos 1:3

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:

[For three transgressions of Damascus, and for four] These expressions of three and four, so often repeated in this chapter, mean repetition, abundance, and anything that goes toward excess. Very, very exceedingly; and so it was used among the ancient Greek and Latin poets. See the passionate exclamation of Ulysses, in the storm, Odyss., lib. v., verse 306:

Tris makares Danaoi kai tetrakis, hoi tot' olonto
Troie en eureie, charin Atreidesi pherontes.

"Thrice happy Greeks! and four times who were slain
In Atreus' cause, upon the Trojan plain."
​

Which words Virgil translates, and puts in the mouth of his hero in similar circumstances, AEn. i. 93.

Extemplo AEneae solvuntur frigore membra:
Ingemit; et, duplicis tendens ad sidera palmas,
Talia voce refert: O terque quaterque beati!
Queis ante ora patrum Trojae sub maenibus altis
Contigit oppetere.

"Struck with unusual fright, the Trojan chief
With lifted hands and eyes invokes relief.
And thrice, and four times happy those, he cried,
That under Ilion's walls before their parents died."
DRYDEN.
​

On the words, O terque quaterque, SERVIUS makes this remark, "Hoc est saepius; finitus numerous pro infinito." "O thrice and four times, that is, very often, a finite number for an infinite." Other poets use the same form of expression. So SENECA in Hippolyt., Act. ii. 694.

O ter quaterque prospero faro dati,
Quos hausit, et peremit, et leto dedit
Odium dolusque!

"O thrice and four times happy were the men
Whom hate devoured, and fraud, hard pressing on,
Gave as a prey to death."
​

And so the ancient oracle quoted by Pausanias, Achaic., lib. vii., c. 6: Tris makares keinoi kai tetrakis andres esontai ; "Those men shall be thrice and four times happy."

These quotations are sufficient to show that this form of speech is neither unfrequent nor inelegant, being employed by the most correct writers of antiquity.

Damascus was the capital of Syria.

(from Adam Clarke's Commentary, Electronic Database.
Copyright © 1996, 2003, 2005, 2006. All rights reserved.)
​

 

That prophecy has obviously nothing to do with the elders. That WT study is a paragon of prophetic expediency...