Amos · Chapter 9

V. 1. The altar-Of burnt-offering before the temple at Jerusalem, this altar and temple Israel had forsaken, and set up others against it; and here God in his jealousy appears prepared to take vengeance. Possibly it may intimate his future departure from Judah too. There Ezekiel, Ezekiel 9:2, saw the slaughter-men stand. The door-The door of the gate that led into the priests court. And cut them-Wound deep, the people who were visionally represented as standing in the court of the temple.

Verse 1. I saw the Lord standing upon the altar] As this is a continuation of the preceding prophecy, the altar here may be one of those either at Dan or Beer-sheba.

Smite the lintel] Either the piece of timber that binds the wall above the door, or the upper part of the door frame, in which the cheeks, or side posts, are inserted, and which corresponds to the threshold, or lower part of the door frame.

And cut them in the head] Let all the lintels of all the doors of all those temples be thus cut, as a sign that the whole shall be thrown down and totally demolished. Or this may refer to their heads-chief men, who were principals in these transgressions. Mark their temples, their priests, their prophets, and their princes, for destruction.

He that fleeth—shall not flee away] He shall be caught before he can get out of the reach of danger.

And he that escapeth (that makes good his flight) shall not be delivered.] Captivity, famine, or sword, shall reach him even there.

Verse 1. I saw — Namely, in a vision or ecstasy; the Lord — That is, the glory and majesty of the Lord, as Isaiah did, Isaiah 6:1, or a bright glorious light, indicating the presence of God; standing upon the altar — Resting upon, or over the altar. The altar of burnt-offering seems to be meant here, and the glory of God resting upon it to have denoted that his justice demanded the lives of the sinners here spoken of to be cut off. “He stands upon the altar,” says Henry, “to show that the ground of his controversy with this people was their profanation of his holy things: here he stands to avenge the quarrel of his altar; as also to signify, that the sin of the house of Israel, like that of the house of Eli, should not be purged with sacrifice nor offering for ever.” And he said — To an angel, as Jerome explains it; or rather God here speaks to his people’s enemies, and gives them a commission to destroy them and their temple. Smite the lintel of the door — This signified that the temple, which was then represented to the prophet, should be destroyed. Whether this was the temple at Beth-el, or that of Jerusalem, is not quite certain. The Chaldee understands the vision of the kingdom of Judah; if so, the temple at Jerusalem is undoubtedly intended. And even if the vision relates, as most suppose, to the kingdom of Israel, yet still the temple of Jerusalem may be here spoken of, and the scene be laid there, because Israel had forsaken this altar and temple and set up others in opposition to them; and here God, in his jealousy, appears prepared to take vengeance. Possibly, the vision might also be designed to intimate his future departure from Judah too. There Ezekiel 9:2, saw the slaughter-men stand. By the lintel of the door, the chapiter, knop, or ornament that was upon the lintel, is intended, namely, of the door of the gate of the temple, or possibly of the gate that led into the priests’ court. That the posts may shake — The posts were the strength and beauty of the gate, and by these the princes, the door-posts as it were of the nation, are supposed to be represented, as the king is by the lintel of the door. And cut them, wound them deep in the head — That is, the people who were represented in the vision as standing in the court of the temple. He says in the head, more fully to signify the destroying of the chief or heads of this sinful people. All of them — Spare not one of them; let the destruction be general. And I will slay the last of them — That is, their posterity and their families — them, and all that remain of them, till it come to the last man. Observe, reader, there is no living for those of whom God hath said, I will slay them; no standing before his sword. He that fleeth of them shall not flee away — That is, shall not escape. He that escapeth of them shall not be delivered — That is, he that escapeth in battle, or escapes one or two, or even several judgments, shall, nevertheless, not escape finally; but shall fall in some other way, or be made captive. The greatest precaution, and the highest station in life, will not avail a man any thing when God is resolved to punish. This is intended for a warning to all that provoke the Lord to jealousy: let sinners read it and tremble. As there is no fighting it out with God, so there is no fleeing from him. His judgments, when they come with commission, as they will overpower the strongest, who think to withstand them, so they will overtake the swiftest, who think to outrun them.

Verse 1. I saw the Lord standing upon the altar in Jerusalem, as in Isaiah 6:1, and Ezekiel 9:3. Here the prophet heard the awful words, that God would hunt the idolaters from all their hiding places. The sword of the Assyrians pursued them down to Egypt.

THE SMITTEN SANCTUARY, 1-6.

These verses contain an account of the fifth vision, followed by an exposition setting forth the inevitableness and completeness of the judgment. The prophet beholds the sanctuary crowded with worshipers, and Jehovah standing beside the altar; he hears the divine command to smite the sanctuary, so that it will fall upon the worshipers and crush them. If some should escape by accident they will meet their doom in other ways. Wherever they may seek a hiding place Jehovah will find them and blot them out. The threat is enforced, as in Amos 4:13; 5:8, 9, by a solemn description of the majesty and power of Jehovah. If the words were spoken under the shadow of the sanctuary at Beth-el (Amos 7:13), this vision would be especially appropriate and impressive.

1. I saw — The other visions are introduced with “Jehovah showed unto me.” The Lord — He is the central figure in this vision, not a symbolic object or act. Standing — As in Amos 7:7. A more accurate rendering would be stationed, since the word denotes a more formal attitude than is indicated by the simple standing. Beside — Literally, upon (Numbers 23:3, 6; 1 Kings 21:1). Altar — It is most natural to suppose that the prophet has in mind the altar at Beth-el, the chief sanctuary of the north, where he was delivering his message. He said — To whom? See on “publish ye” (Amos 3:9; compare 3:13). Lintel — The Hebrew has the singular, which is used in a collective sense, therefore R.V. reads the plural, “capitals”; the ornaments on top of the columns which support the roof (Zephaniah 2:14; compare Exodus 25:31). A blow upon these capitals would cause the roof to fall, especially if the blow was severe enough to cause the foundations to tremble. Posts — Better, thresholds, since the word is used almost exclusively in the latter sense. Threshold is equivalent to foundation, and the clause indicates the force of the blow. Cut [“break”] them — The Hebrew underlying this translation is peculiar (G.-K., 61g). The pronoun (plural in Hebrew) is interpreted most naturally as referring back to “capitals” (singular in Hebrew). Such construction is unusual; it may be a construction according to the sense (G.-K., 1350), or the prophet may be thinking of the pieces made by the blow. Most commentators suspect a corruption of the text. All of them — The worshipers gathered within the sanctuary. The last of them — Or, the residue of them, that is, any who may escape from the sanctuary; they shall fall subsequently by the sword.

For the rest of verse 1 R.V. reads, perhaps less literally than A.V., “there shall not one of them flee away, and there shall not one of them escape.” Not from the smitten sanctuary, for both the preceding clause and verse 2 imply that some will escape from it, but from Jehovah (Amos 5:19). If any succeed in escaping from the ruins Jehovah will follow them, until he overtakes them and somehow causes their destruction.

This thought is expanded in 2-4, with which may be compared Psalm 139. The prophet enumerates the places which might be expected to provide safe hiding places, but Jehovah will penetrate all. Hell — Better, R.V., “Sheol”; the place of the departed (Hosea 13:14; Habakkuk 2:5; see article “Sheol” in Hastings’s Dictionary of the Bible). Sheol was thought to be located in the center of the earth (Ephesians 4:9). Heaven — The dwelling place of God on high. The two represent the lowest depth and the highest height (Isaiah 7:11; Job 11:8); both are inaccessible to living men. If somehow the survivors should succeed in reaching the places Jehovah’s wrath will pursue them.

V. 2. Hell-The center of the earth, or the depth of hell.

Verse 2. Though they dig into hell] Though they should get into the deepest caverns; though they climb up to heaven—get to the most inaccessible heights; I will drag them up from the one, and pull them down from the other.

Verses 2-4. Though they dig into hell, &c. — Here the subject is enlarged upon to impress it more deeply on the minds of all that read or hear it. Though they hide themselves in the deepest holes or caverns of the earth, (see Isaiah 2:10,) or take refuge in the highest fortresses, they shall not escape my vengeance, but shall be brought forth to destruction or captivity. And though they hide themselves in the top of Carmel — There were great caves formed by nature in the tops of some mountains, where men used to secure themselves in the times of danger. Such was the cave in a mountain of the wilderness of Ziph. I will search and take them out thence — Neither the thickest bushes nor the darkest caves shall serve to hide them. Though they be hid in the bottom of the sea — The Chaldee reads, in the islands of the sea; but the expression is rather to be understood metaphorically, as signifying that they should not, by any means whatsoever, be able to escape the calamities which God had determined to bring upon them. The word rendered serpent in our translation, is in some versions rendered a whale. Without doubt it should be translated here by the name of some great sea animal. And though they go into captivity, thence will I command the sword, &c. — The same judgment is denounced against them in the passages referred to in the margin.

Ver. 2. Though they dig into hell; the deep places of the earth, where they often hid themselves from the devouring sword. 1 Samuel 14:11.

THE SMITTEN SANCTUARY, 1-6.

These verses contain an account of the fifth vision, followed by an exposition setting forth the inevitableness and completeness of the judgment. The prophet beholds the sanctuary crowded with worshipers, and Jehovah standing beside the altar; he hears the divine command to smite the sanctuary, so that it will fall upon the worshipers and crush them. If some should escape by accident they will meet their doom in other ways. Wherever they may seek a hiding place Jehovah will find them and blot them out. The threat is enforced, as in Amos 4:13; 5:8, 9, by a solemn description of the majesty and power of Jehovah. If the words were spoken under the shadow of the sanctuary at Beth-el (Amos 7:13), this vision would be especially appropriate and impressive.

1. I saw — The other visions are introduced with “Jehovah showed unto me.” The Lord — He is the central figure in this vision, not a symbolic object or act. Standing — As in Amos 7:7. A more accurate rendering would be stationed, since the word denotes a more formal attitude than is indicated by the simple standing. Beside — Literally, upon (Numbers 23:3, 6; 1 Kings 21:1). Altar — It is most natural to suppose that the prophet has in mind the altar at Beth-el, the chief sanctuary of the north, where he was delivering his message. He said — To whom? See on “publish ye” (Amos 3:9; compare 3:13). Lintel — The Hebrew has the singular, which is used in a collective sense, therefore R.V. reads the plural, “capitals”; the ornaments on top of the columns which support the roof (Zephaniah 2:14; compare Exodus 25:31). A blow upon these capitals would cause the roof to fall, especially if the blow was severe enough to cause the foundations to tremble. Posts — Better, thresholds, since the word is used almost exclusively in the latter sense. Threshold is equivalent to foundation, and the clause indicates the force of the blow. Cut [“break”] them — The Hebrew underlying this translation is peculiar (G.-K., 61g). The pronoun (plural in Hebrew) is interpreted most naturally as referring back to “capitals” (singular in Hebrew). Such construction is unusual; it may be a construction according to the sense (G.-K., 1350), or the prophet may be thinking of the pieces made by the blow. Most commentators suspect a corruption of the text. All of them — The worshipers gathered within the sanctuary. The last of them — Or, the residue of them, that is, any who may escape from the sanctuary; they shall fall subsequently by the sword.

For the rest of verse 1 R.V. reads, perhaps less literally than A.V., “there shall not one of them flee away, and there shall not one of them escape.” Not from the smitten sanctuary, for both the preceding clause and verse 2 imply that some will escape from it, but from Jehovah (Amos 5:19). If any succeed in escaping from the ruins Jehovah will follow them, until he overtakes them and somehow causes their destruction.

This thought is expanded in 2-4, with which may be compared Psalm 139. The prophet enumerates the places which might be expected to provide safe hiding places, but Jehovah will penetrate all. Hell — Better, R.V., “Sheol”; the place of the departed (Hosea 13:14; Habakkuk 2:5; see article “Sheol” in Hastings’s Dictionary of the Bible). Sheol was thought to be located in the center of the earth (Ephesians 4:9). Heaven — The dwelling place of God on high. The two represent the lowest depth and the highest height (Isaiah 7:11; Job 11:8); both are inaccessible to living men. If somehow the survivors should succeed in reaching the places Jehovah’s wrath will pursue them.

V. 3. The serpent-The crocodile or shark.

Verse 3. Though they hide themselves] All these are metaphorical expressions, to show the impossibility of escape.

Verses 2-4. Though they dig into hell, &c. — Here the subject is enlarged upon to impress it more deeply on the minds of all that read or hear it. Though they hide themselves in the deepest holes or caverns of the earth, (see Isaiah 2:10,) or take refuge in the highest fortresses, they shall not escape my vengeance, but shall be brought forth to destruction or captivity. And though they hide themselves in the top of Carmel — There were great caves formed by nature in the tops of some mountains, where men used to secure themselves in the times of danger. Such was the cave in a mountain of the wilderness of Ziph. I will search and take them out thence — Neither the thickest bushes nor the darkest caves shall serve to hide them. Though they be hid in the bottom of the sea — The Chaldee reads, in the islands of the sea; but the expression is rather to be understood metaphorically, as signifying that they should not, by any means whatsoever, be able to escape the calamities which God had determined to bring upon them. The word rendered serpent in our translation, is in some versions rendered a whale. Without doubt it should be translated here by the name of some great sea animal. And though they go into captivity, thence will I command the sword, &c. — The same judgment is denounced against them in the passages referred to in the margin.

Ver. 3. Though they hide in the woods and caves of Carmel, the Chaldeans and the Assyrians shall hunt them out.

Though they be hid in the bottom of the sea, thence will I command vjnh ha-nachish, the serpent, and he shall bite them. This is rendered by the LXX, dragons, and is often understood of the larger species of serpents: but here, I think, such rendering to be erroneous. The ancients were deficient in their acquaintance with natural history. The dragon or crocodile, and leviathan or whale, are quite distinct from the nachish, which inhabits the bottom of the sea. The sea-serpent, though unknown to the elder critics, was known to Amos the prophet; and since his time it has often been seen. It has been repeatedly observed on the Norwegian coast. About the year 1825, the fisher-men near the Delaware, in the United States, had their nets destroyed by two sea-serpents; and being encouraged by the people on shore, they went out again with proper hooks and chains, and succeeded in taking one of the two, nearly fifty feet in length, and about five feet in circumference. But as no scientific description has reached us, we must suspend our belief.

On this subject, the terrific lines of Virgil seem in perfect unison with the ideas of the prophet.

Ecce autem gemini à Tenedo tranquilla per alta (Horresco referens) immensis orbibus angues Incumbunt pelago, pariterque ad litora tendunt: Pectora quorum inter fluctus arrecta, jubæque Sanguineæ exuperant undas; pars cætera pontum Ponè legit, sinuatque immensa volumine terga. Fit sonitus spumante salo: jamque arva tenebant, Ardentesque oculos suffecti sanguine et igni, Sibila lambebant linguis vibrantibus ora. ÆNEID. 2:203.

When, dreadful to behold, from sea we spied Two serpents, ranked abreast, the seas divide, And smoothly sweep along the swelling tide, Their flaming crests above the waves they show; Their bellies seem to burn the seas below: Their speckled tails advance to steer their course, And on the sounding shores their billows force. And now the strand, and now the plain, they held; Their ardent eyes with blood streaks are filled; Their nimble tongues they brandished as they came, And licked their hissing jaws that sputtered flame.

Verse 3 mentions two other ordinarily inaccessible places, which in this instance will offer no safety. Top of Carmel — See on Amos 1:2. Mount Carmel would be a promising hiding place, because (1) it was rich in natural caves — there are said to be about two thousand “close together and so serpentine as to make the discovery of a fugitive entirely impossible”; (2) its top was thickly wooded. Strabo relates (xvi, 2, 28) that in the first century A.D. the forests of Carmel were favorite hiding places of robbers. If hunted from Mount Carmel they might seek refuge in the neighboring Mediterranean, but even the deep sea bottom will offer no shelter. Serpent — This is not an ordinary marine serpent, such as are found in tropical climates in the sea — not in the Mediterranean — but a mythological sea monster (Genesis 1:21; compare Isaiah 27:1), called also Leviathan (Job 41:1); it is probably to be connected with the Babylonian Tiamat. With no other agent near, this serpent will be called upon to execute judgment. Go into captivity — The enemy may be willing to spare their lives; not so Jehovah. He has decreed their utter destruction. Set mine eyes upon — An expression used frequently in a good sense, equivalent to keep watch over (Genesis 44:21; Jeremiah 24:6); here in a bad sense, to look upon in anger. For evil — In order to destroy (compare Jeremiah 21:10; Ezekiel 15:7).

V. 4. Set my eyes-I will perpetually watch over them.

Verse 4. I will set mine eyes upon them for evil] I will use that very providence against them which before worked for their good. Should they look upward, they shall see nothing but the terrible lightning-like eye of a sin-avenging God.

Verses 2-4. Though they dig into hell, &c. — Here the subject is enlarged upon to impress it more deeply on the minds of all that read or hear it. Though they hide themselves in the deepest holes or caverns of the earth, (see Isaiah 2:10,) or take refuge in the highest fortresses, they shall not escape my vengeance, but shall be brought forth to destruction or captivity. And though they hide themselves in the top of Carmel — There were great caves formed by nature in the tops of some mountains, where men used to secure themselves in the times of danger. Such was the cave in a mountain of the wilderness of Ziph. I will search and take them out thence — Neither the thickest bushes nor the darkest caves shall serve to hide them. Though they be hid in the bottom of the sea — The Chaldee reads, in the islands of the sea; but the expression is rather to be understood metaphorically, as signifying that they should not, by any means whatsoever, be able to escape the calamities which God had determined to bring upon them. The word rendered serpent in our translation, is in some versions rendered a whale. Without doubt it should be translated here by the name of some great sea animal. And though they go into captivity, thence will I command the sword, &c. — The same judgment is denounced against them in the passages referred to in the margin.

THE SMITTEN SANCTUARY, 1-6.

These verses contain an account of the fifth vision, followed by an exposition setting forth the inevitableness and completeness of the judgment. The prophet beholds the sanctuary crowded with worshipers, and Jehovah standing beside the altar; he hears the divine command to smite the sanctuary, so that it will fall upon the worshipers and crush them. If some should escape by accident they will meet their doom in other ways. Wherever they may seek a hiding place Jehovah will find them and blot them out. The threat is enforced, as in Amos 4:13; 5:8, 9, by a solemn description of the majesty and power of Jehovah. If the words were spoken under the shadow of the sanctuary at Beth-el (Amos 7:13), this vision would be especially appropriate and impressive.

1. I saw — The other visions are introduced with “Jehovah showed unto me.” The Lord — He is the central figure in this vision, not a symbolic object or act. Standing — As in Amos 7:7. A more accurate rendering would be stationed, since the word denotes a more formal attitude than is indicated by the simple standing. Beside — Literally, upon (Numbers 23:3, 6; 1 Kings 21:1). Altar — It is most natural to suppose that the prophet has in mind the altar at Beth-el, the chief sanctuary of the north, where he was delivering his message. He said — To whom? See on “publish ye” (Amos 3:9; compare 3:13). Lintel — The Hebrew has the singular, which is used in a collective sense, therefore R.V. reads the plural, “capitals”; the ornaments on top of the columns which support the roof (Zephaniah 2:14; compare Exodus 25:31). A blow upon these capitals would cause the roof to fall, especially if the blow was severe enough to cause the foundations to tremble. Posts — Better, thresholds, since the word is used almost exclusively in the latter sense. Threshold is equivalent to foundation, and the clause indicates the force of the blow. Cut [“break”] them — The Hebrew underlying this translation is peculiar (G.-K., 61g). The pronoun (plural in Hebrew) is interpreted most naturally as referring back to “capitals” (singular in Hebrew). Such construction is unusual; it may be a construction according to the sense (G.-K., 1350), or the prophet may be thinking of the pieces made by the blow. Most commentators suspect a corruption of the text. All of them — The worshipers gathered within the sanctuary. The last of them — Or, the residue of them, that is, any who may escape from the sanctuary; they shall fall subsequently by the sword.

For the rest of verse 1 R.V. reads, perhaps less literally than A.V., “there shall not one of them flee away, and there shall not one of them escape.” Not from the smitten sanctuary, for both the preceding clause and verse 2 imply that some will escape from it, but from Jehovah (Amos 5:19). If any succeed in escaping from the ruins Jehovah will follow them, until he overtakes them and somehow causes their destruction.

This thought is expanded in 2-4, with which may be compared Psalm 139. The prophet enumerates the places which might be expected to provide safe hiding places, but Jehovah will penetrate all. Hell — Better, R.V., “Sheol”; the place of the departed (Hosea 13:14; Habakkuk 2:5; see article “Sheol” in Hastings’s Dictionary of the Bible). Sheol was thought to be located in the center of the earth (Ephesians 4:9). Heaven — The dwelling place of God on high. The two represent the lowest depth and the highest height (Isaiah 7:11; Job 11:8); both are inaccessible to living men. If somehow the survivors should succeed in reaching the places Jehovah’s wrath will pursue them.

V. 5. Toucheth-He needs not take great pains therein, a touch of his finger will do this. Shall melt-As snow before the sun.

Verse 5. The Lord God of hosts is he] So powerful is he that a touch of his hand shall melt or dissolve the land, and cause all its inhabitants to mourn. Here is still a reference to the earthquake. See Clarke’s note, “Amos 8:8”, where the same images are used.

Verses 5, 6. And — Or, for, the Lord toucheth the land, and it shall melt — The least token of God’s displeasure is sufficient to put the whole frame of nature out of order. See the margin. And when God’s hand is visibly stretched out against a people, they become altogether dispirited; the stoutest men lose their courage, their hearts failing them for fear, and out of a dreadful expectation of the miseries which are coming upon them. See the explanation of the next clause, Amos 8:8. He that buildeth his stories in the heavens — This is an awful description of God’s power, discovering itself in the works of the creation, particularly in his making several regions of the air as so many apartments which lead to the highest heavens, the seat of his glory. Archbishop Newcome renders it, He buildeth his upper chambers in the heavens; alluding to the circumstance of the chief and most ornamented apartments in the East being upper rooms. And hath founded his troop in the earth — Or, as the old English translation renders the clause, And hath laid the foundation of his globe of elements in the earth; the word rendered troop being taken to signify the collection of elements and other creatures, which furnish the earth, expressed by the word abx, host, Genesis 2:1. Many learned interpreters, however, render the word his storehouses, supposing that there is an allusion to repositories in the lower parts of houses, or to such as were sometimes dug in the fields. Thus Capellus: The heaven is, as it were, God’s place of dwelling, his principal apartment; the earth is that to him which the cellars are in a large house. He that calleth for the waters, &c. — See on chap. 5:8. “The power and sure vengeance of the Deity,” says Bishop Newcome, “are very sublimely described in this and the four preceding verses.”

5, 6. The people might think the prophet mad; hence he proceeds to disabuse their minds by informing them that it is Jehovah who makes the threats. Once more he depicts the divine majesty and omnipotence. The verses are similar in tone to Amos 4:13; 5:8, 9, and they serve the same purpose (see comments on those verses and Introduction, pp. 217ff.). They certainly add force to the preceding threats, and Harper is hardly justified in saying, “The proposed logical connection of this verse (5) with the preceding, ‘God is able to bring such punishment because he is the almighty one,’ is unnatural and far-fetched.” The Lord Jehovah of hosts — Compare Amos 4:13. Toucheth the land — In a thunderstorm. Melt — See on Micah 1:4; Nahum 1:5. Mourn — See on Amos 1:2. 5b describes an earthquake; see on 8:8b, of which it is an almost verbatim repetition. Stories — R.V., “chambers”; literally, upper chambers; the dwelling place of Jehovah above the “firmament” (Psalm 104:3, 13). Troop — Better, R.V., “vault.” The “firmament” of Genesis 1:6, which, to the eye ignorant of the truths of astronomy, seems to rest as a huge cupola upon the earth (Job 26:11). Calleth for the waters… poureth them out — See on Amos 5:8. Jehovah — LXX. adds “of hosts” (compare Amos 4:13).

V. 6. His stories-The celestial orbs one over another, as so many stories in an high and stately palace. And he hath founded his troop in the earth: all the creatures, which are one army, one body; so closely are they connected, and so harmoniously do they all act for the accomplishing of their creator’s purposes. Calleth for the waters-Either in judgment to drown, or in mercy to give rain.

Verse 6. Buildeth his stories in the heaven] There is here an allusion to large houses, where there are cellars, or places dug in the ground as repositories for corn; middle apartments, or stories, for the families to live in; and the house-top for persons to take the air upon. There may be here a reference to the various systems which God has formed in illimitable space, transcending each other, as the planets do in our solar system: and thus we find Solomon speaking when addressing the Most High: “The heavens and the heaven of heavens cannot contain thee, השמים ymvw השמים hashshamayim ushemey hashshamayim, 1 Kings 8:27. SIX heavens are necessarily implied in these three words. According to the points, the first and third are in the dual number, and the second is the contracted form of the plural. But how many more spheres may be intended who can tell? There may be millions of millions of stellar systems in unlimited space; and then what are all these to the VAST IMMENSITY of God! Hath founded his troop in the earth] wydga aguddatho, from dga agad, to bind or gather together, possibly meaning the seas and other collections of waters which he has gathered together and bound by his perpetual decree, that they cannot pass; yet when he calleth for these very waters, as in the general deluge, he “poureth them out upon the face of the earth.” The Lord is his name.] This points out his infinite essence. But what is that essence? and what is his nature? and what his immensity and eternity? What archangel can tell?

Verses 5, 6. And — Or, for, the Lord toucheth the land, and it shall melt — The least token of God’s displeasure is sufficient to put the whole frame of nature out of order. See the margin. And when God’s hand is visibly stretched out against a people, they become altogether dispirited; the stoutest men lose their courage, their hearts failing them for fear, and out of a dreadful expectation of the miseries which are coming upon them. See the explanation of the next clause, Amos 8:8. He that buildeth his stories in the heavens — This is an awful description of God’s power, discovering itself in the works of the creation, particularly in his making several regions of the air as so many apartments which lead to the highest heavens, the seat of his glory. Archbishop Newcome renders it, He buildeth his upper chambers in the heavens; alluding to the circumstance of the chief and most ornamented apartments in the East being upper rooms. And hath founded his troop in the earth — Or, as the old English translation renders the clause, And hath laid the foundation of his globe of elements in the earth; the word rendered troop being taken to signify the collection of elements and other creatures, which furnish the earth, expressed by the word abx, host, Genesis 2:1. Many learned interpreters, however, render the word his storehouses, supposing that there is an allusion to repositories in the lower parts of houses, or to such as were sometimes dug in the fields. Thus Capellus: The heaven is, as it were, God’s place of dwelling, his principal apartment; the earth is that to him which the cellars are in a large house. He that calleth for the waters, &c. — See on chap. 5:8. “The power and sure vengeance of the Deity,” says Bishop Newcome, “are very sublimely described in this and the four preceding verses.”

5, 6. The people might think the prophet mad; hence he proceeds to disabuse their minds by informing them that it is Jehovah who makes the threats. Once more he depicts the divine majesty and omnipotence. The verses are similar in tone to Amos 4:13; 5:8, 9, and they serve the same purpose (see comments on those verses and Introduction, pp. 217ff.). They certainly add force to the preceding threats, and Harper is hardly justified in saying, “The proposed logical connection of this verse (5) with the preceding, ‘God is able to bring such punishment because he is the almighty one,’ is unnatural and far-fetched.” The Lord Jehovah of hosts — Compare Amos 4:13. Toucheth the land — In a thunderstorm. Melt — See on Micah 1:4; Nahum 1:5. Mourn — See on Amos 1:2. 5b describes an earthquake; see on 8:8b, of which it is an almost verbatim repetition. Stories — R.V., “chambers”; literally, upper chambers; the dwelling place of Jehovah above the “firmament” (Psalm 104:3, 13). Troop — Better, R.V., “vault.” The “firmament” of Genesis 1:6, which, to the eye ignorant of the truths of astronomy, seems to rest as a huge cupola upon the earth (Job 26:11). Calleth for the waters… poureth them out — See on Amos 5:8. Jehovah — LXX. adds “of hosts” (compare Amos 4:13).

V. 7. The Arabians-A wild, thievish, and servile nation. Have not I brought-And whereas you boast my kindness to you, bringing you out of Egypt, and thereupon conclude, God cannot leave you whom he hath so redeemed; you argue amiss, for this aggravates your sin. From Kir-Conquered by some potent enemies, and sent away to Kir, a country of Media, yet at last delivered. Should these nations, argue themselves to be out of danger of divine justice, because I had done this for them.

Verse 7. Children of the Ethiopians] Or Cushites. Cush was the son of Ham, Genesis 10:6; and his descendants inhabited a part of Arabia Petræa and Arabia Felix. All this stock was universally despised. See Bochart.

The Philistines from Caphtor] The island of Crete, the people of which were the Cherethim. See, 1 Samuel 30:14; Ezekiel 25:16; Zephaniah 2:5.

The Syrians from Kir?] Perhaps a city of the Medes, Isaiah 22:6. Aram, from whom Syria had its name, was the son of Shem, Genesis 10:22. Part of his descendants settled in this city, and part in Aram Naharaim, “Syria of the two rivers,” viz., Mesopotamia, included between the Tigris and the Euphrates.

The meaning of the verse is this: Do not presume on my having brought you out of the land of Egypt and house of bondage, into a land flowing with milk and honey. I have brought other nations, and some of your neighbours, who are your enemies, from comparatively barren countries, into fruitful territories; such, for instance, as the Philistines from Caphtor, and the Syrians from Kir.

Verse 7. Are ye not as the children of the Ethiopians, &c. — The prophet, to take away from the Israelites their false confidence, that the Lord was too much interested in their preservation to permit their total ruin, says, that in consequence of their idolatry and other sins, they were no more esteemed by him than the Ethiopians, a barbarous and cruel race of people: as if he had said, You have rendered yourselves unworthy the name of my people; you have renounced, by your idolatry, the privileges of my covenant; you have given up me, and I give you up in my turn. You may think my former kindness in delivering you out of the Egyptian bondage, and giving you the land of Canaan, obliges me still to continue to be your protector. But I have showed the like favour to other nations, particularly to the Philistines, who had their original from Caphtor, and afterward dispossessed the old inhabitants of Palestine, and dwelt in their stead; and to the Syrians, whom I brought from Kir; and yet against these very nations have I denounced my judgments for their sins.

Ver. 7. Are ye not as children of Ethiopia unto me? Black in moral character as the skin of the Ethiopians. So in Ezekiel 16:3: “Thy father was an Amorite, and thy mother a Hittite.” The Hebrew claims of divine paternity were lost by idolatry.

JEHOVAH NOT A RESPECTER OF PERSONS, 7-10.

Once before (Amos 3:1, 2) Amos attempted to correct the misapprehension that Jehovah was partial to Israel, and that his choice of the nation could be regarded as a guarantee of its safety (see introductory remarks on Amos 3:1-4:3). A false confidence, based upon this misapprehension, might destroy the effect of the message in Amos 9:1-6. To avoid this the prophet emphasizes once more the truth that Jehovah is interested in all the nations of the earth, and that any special favors granted to the Israelites must have their justification in the latter’s moral superiority. Since they have shown themselves a “sinful kingdom” they are unworthy of special favors; on the contrary, Jehovah is compelled to proceed against them in judgment. Nevertheless, he will “not utterly” destroy them; a faithful remnant will be preserved.

7. The universality of Jehovah’s government the prophet illustrates from the past history of several representative nations. The divine hand could be seen in the deliverance of Israel from Egypt (Amos 2:9, 10); but it was not less visible in the movements of the other peoples. Children of the Ethiopians — Hebrew, “of the Cushites.” Cush was a district in Africa, immediately south of Upper Egypt (see on Zephaniah 2:12; Nab. 3:9). The inhabitants of this region, despised, perhaps, also on account of their color (Jeremiah 13:23), are, in a sense, as dear to Jehovah as Israel. Philistines — See on Joel 3:4 (compare Amos 1:6-8). The reference to the Philistines would be startling. Could Jehovah care for Israel’s enemies? Caphtor — Mentioned also in other passages as the original home of the Philistines (Deuteronomy 2:23; Jeremiah 47:4). Opinions still differ concerning the identification of Caphtor. Of the three most important locations suggested, the coast of the Nile Delta, the south coast of Asia Minor, and the island of Crete, the last named is the most probable, but it is quite possible that the other districts also were occupied, at some period, by people of the same race. In favor of this identification is the name Cherethites, applied to the Philistines in 1 Samuel 30:14 (compare Zephaniah 2:5), because this name contains the same consonants as the word Crete. Kir — See on Amos 1:5.

After shattering the false hope of the people Amos repeats, in his own words, the threat of 1-6, but with an essential modification; he now holds out hope to a remnant, whereas before he announced complete annihilation. The eyes… are upon — Or, against (see verse 4; compare Psalm 34:16). The sinful kingdom — Jehovah must punish every sinful kingdom, but the use of the article indicates that the prophet has in mind one particular nation, namely, Israel. On account of its wickedness it must be wiped from the face of the earth. Saving that I will not utterly destroy — As a kingdom and people Israel had forfeited the divine favor, but there always had been (1 Kings 19:18) and there still was within the nation a “holy seed,” a remnant that continued faithful to Jehovah, out of which he might form a new people and kingdom of God. The divine righteousness and justice demanded the salvation of this remnant (compare on Amos 5:15). House of Jacob — Not Judah, as distinguished from Israel, or the whole nation, as distinguished from the northern kingdom, but a poetic variant for “house of Israel” (verse 9; 5:3, 4, 25, etc.), and “house of Joseph” (Amos 5:6), identical with “the sinful kingdom.”

V. 8. The sinful kingdom-Every sinful kingdom.

Verse 8. The eyes of the Lord God are upon the sinful kingdom] The kingdom of Israel, peculiarly sinful; and therefore to be signally destroyed by the Assyrians.

I will not utterly destroy the house of Jacob] The race shall not become extinct: I will reserve them as monuments of my justice, and finally of my mercy.

Verses 8-10. The eyes of the Lord are upon the sinful kingdom — See verse 4. Saving that I will not utterly destroy the house of Jacob — God still promises to preserve a remnant in the midst of his heaviest judgments, that he may perform the promises made to their fathers. Lo, I will sift the house of Israel among all nations — I will mingle, or scatter, the Israelites among other nations, just as good and bad grain are mingled in a sieve; but will so order it, that none of the good grain shall be lost or fall to the ground. Though the good shall be involved in the calamities which are sent to punish the wicked, yet shall they be preserved from destruction. All the sinners of my people shall die by the sword — Those unbelieving and obstinately wicked men who have paid no regard to the warnings of the prophets, and have given no credit to their predictions, shall all perish by the sword, or by some judgment sent by me. Which say, The evil shall not overtake us — Who indulge themselves in their carnal security, without any dread or apprehension of the divine judgments denounced against them.

JEHOVAH NOT A RESPECTER OF PERSONS, 7-10.

Once before (Amos 3:1, 2) Amos attempted to correct the misapprehension that Jehovah was partial to Israel, and that his choice of the nation could be regarded as a guarantee of its safety (see introductory remarks on Amos 3:1-4:3). A false confidence, based upon this misapprehension, might destroy the effect of the message in Amos 9:1-6. To avoid this the prophet emphasizes once more the truth that Jehovah is interested in all the nations of the earth, and that any special favors granted to the Israelites must have their justification in the latter’s moral superiority. Since they have shown themselves a “sinful kingdom” they are unworthy of special favors; on the contrary, Jehovah is compelled to proceed against them in judgment. Nevertheless, he will “not utterly” destroy them; a faithful remnant will be preserved.

7. The universality of Jehovah’s government the prophet illustrates from the past history of several representative nations. The divine hand could be seen in the deliverance of Israel from Egypt (Amos 2:9, 10); but it was not less visible in the movements of the other peoples. Children of the Ethiopians — Hebrew, “of the Cushites.” Cush was a district in Africa, immediately south of Upper Egypt (see on Zephaniah 2:12; Nab. 3:9). The inhabitants of this region, despised, perhaps, also on account of their color (Jeremiah 13:23), are, in a sense, as dear to Jehovah as Israel. Philistines — See on Joel 3:4 (compare Amos 1:6-8). The reference to the Philistines would be startling. Could Jehovah care for Israel’s enemies? Caphtor — Mentioned also in other passages as the original home of the Philistines (Deuteronomy 2:23; Jeremiah 47:4). Opinions still differ concerning the identification of Caphtor. Of the three most important locations suggested, the coast of the Nile Delta, the south coast of Asia Minor, and the island of Crete, the last named is the most probable, but it is quite possible that the other districts also were occupied, at some period, by people of the same race. In favor of this identification is the name Cherethites, applied to the Philistines in 1 Samuel 30:14 (compare Zephaniah 2:5), because this name contains the same consonants as the word Crete. Kir — See on Amos 1:5.

After shattering the false hope of the people Amos repeats, in his own words, the threat of 1-6, but with an essential modification; he now holds out hope to a remnant, whereas before he announced complete annihilation. The eyes… are upon — Or, against (see verse 4; compare Psalm 34:16). The sinful kingdom — Jehovah must punish every sinful kingdom, but the use of the article indicates that the prophet has in mind one particular nation, namely, Israel. On account of its wickedness it must be wiped from the face of the earth. Saving that I will not utterly destroy — As a kingdom and people Israel had forfeited the divine favor, but there always had been (1 Kings 19:18) and there still was within the nation a “holy seed,” a remnant that continued faithful to Jehovah, out of which he might form a new people and kingdom of God. The divine righteousness and justice demanded the salvation of this remnant (compare on Amos 5:15). House of Jacob — Not Judah, as distinguished from Israel, or the whole nation, as distinguished from the northern kingdom, but a poetic variant for “house of Israel” (verse 9; 5:3, 4, 25, etc.), and “house of Joseph” (Amos 5:6), identical with “the sinful kingdom.”

V. 9. The least grain-Though tumbled and tossed with the great violence, yet the smallest, good grain, shall not be lost or destroyed.

Verse 9. I will sift the house of Israel among all nations] I will disperse them over the face of the earth; and yet I will so order it that the good shall not be lost; for though they shall be mixed among distant nations, yet there shall be a general restoration of them to their own land.

The least grain] rwrx tseror, little stone, pebble, or gravel. Not one of them, howsoever little or contemptible, when the time comes, shall be left behind. All shall be collected in Christ, and brought into their own land.

Verses 8-10. The eyes of the Lord are upon the sinful kingdom — See verse 4. Saving that I will not utterly destroy the house of Jacob — God still promises to preserve a remnant in the midst of his heaviest judgments, that he may perform the promises made to their fathers. Lo, I will sift the house of Israel among all nations — I will mingle, or scatter, the Israelites among other nations, just as good and bad grain are mingled in a sieve; but will so order it, that none of the good grain shall be lost or fall to the ground. Though the good shall be involved in the calamities which are sent to punish the wicked, yet shall they be preserved from destruction. All the sinners of my people shall die by the sword — Those unbelieving and obstinately wicked men who have paid no regard to the warnings of the prophets, and have given no credit to their predictions, shall all perish by the sword, or by some judgment sent by me. Which say, The evil shall not overtake us — Who indulge themselves in their carnal security, without any dread or apprehension of the divine judgments denounced against them.

Verses 9, 10 carry further the thought of 8b. The judgment has a disciplinary purpose, to separate the pure from the corrupt; the pure will be preserved, the corrupt destroyed. This teaching is in accord with the philosophical conceptions of the times; the prophet does not consider the possibility of a righteous man being cut off, while an ungodly person might escape. I will — Better, I am about to (see on Amos 2:13). Command — The divine executioner (Amos 6:14). Sift — R.V. margin, “cause to move to and fro,” as the grain in the sieve is shaken back and forth. House of Israel — All, good and bad alike. Among all nations — Among which the Israelites were to be scattered in exile. That experience would test the loyalty of the people, just as the sifting process tests the character of the grain. Grain [“kernel”] — Literally, pebble. In view of the figure of the sieve it seems best to interpret the word figuratively of the solid, sound grain of corn. Not even the smallest sound kernel will be allowed to fall to the ground and be trampled under foot; carefully it will be preserved, to be used according to the wishes of the husbandman. Thus the righteous kernel among the exiles will be preserved for God’s own use; only the godless chaff will perish. Some interpret the word literally, pebble, or little stone. The pebbles are kept in the sieve while the good grain is allowed to fall through, to be gathered and preserved; so the wicked will be retained in exile, while the pious will be restored. In either case the thought is that the fate of the righteous will not be the same as that of the wicked; the former will be preserved for a brighter future. The sinners — Not the righteous, who have been separated by the sifting process. By the sword — Of the enemy. A figure of violent death, whatever the means. The evil shall not overtake nor prevent us — For the second verb, now obsolete in the sense required here, R.V. reads “meet us.” This is undoubtedly the sense of the passage but to justify this translation two slight changes in the verb forms may be necessary. Evil — Misfortune or calamity. The prophet has in mind especially the self-secure sinners who, relying upon their membership in the chosen race (verse 7; Amos 3:2), or upon their religious zeal (Amos 5:21ff.), fancy that the judgment cannot touch them (Amos 6:3; compare Micah 3:11; Isaiah 5:19).

V. 10. All the sinners-The great, notorious sinners. The evil-Is far off, we shall die first, and be safe in the grave.

Verse 10. All the sinners of my people] Those who are the boldest and most incredulous; especially they who despise my warnings, and say the evil day shall not overtake nor prevent us; they shall die by the sword. It is no evidence of a man’s safety that he is presumptuously fearless. There is a blessing to him who trembles at God’s word.

Verses 8-10. The eyes of the Lord are upon the sinful kingdom — See verse 4. Saving that I will not utterly destroy the house of Jacob — God still promises to preserve a remnant in the midst of his heaviest judgments, that he may perform the promises made to their fathers. Lo, I will sift the house of Israel among all nations — I will mingle, or scatter, the Israelites among other nations, just as good and bad grain are mingled in a sieve; but will so order it, that none of the good grain shall be lost or fall to the ground. Though the good shall be involved in the calamities which are sent to punish the wicked, yet shall they be preserved from destruction. All the sinners of my people shall die by the sword — Those unbelieving and obstinately wicked men who have paid no regard to the warnings of the prophets, and have given no credit to their predictions, shall all perish by the sword, or by some judgment sent by me. Which say, The evil shall not overtake us — Who indulge themselves in their carnal security, without any dread or apprehension of the divine judgments denounced against them.

Verses 9, 10 carry further the thought of 8b. The judgment has a disciplinary purpose, to separate the pure from the corrupt; the pure will be preserved, the corrupt destroyed. This teaching is in accord with the philosophical conceptions of the times; the prophet does not consider the possibility of a righteous man being cut off, while an ungodly person might escape. I will — Better, I am about to (see on Amos 2:13). Command — The divine executioner (Amos 6:14). Sift — R.V. margin, “cause to move to and fro,” as the grain in the sieve is shaken back and forth. House of Israel — All, good and bad alike. Among all nations — Among which the Israelites were to be scattered in exile. That experience would test the loyalty of the people, just as the sifting process tests the character of the grain. Grain [“kernel”] — Literally, pebble. In view of the figure of the sieve it seems best to interpret the word figuratively of the solid, sound grain of corn. Not even the smallest sound kernel will be allowed to fall to the ground and be trampled under foot; carefully it will be preserved, to be used according to the wishes of the husbandman. Thus the righteous kernel among the exiles will be preserved for God’s own use; only the godless chaff will perish. Some interpret the word literally, pebble, or little stone. The pebbles are kept in the sieve while the good grain is allowed to fall through, to be gathered and preserved; so the wicked will be retained in exile, while the pious will be restored. In either case the thought is that the fate of the righteous will not be the same as that of the wicked; the former will be preserved for a brighter future. The sinners — Not the righteous, who have been separated by the sifting process. By the sword — Of the enemy. A figure of violent death, whatever the means. The evil shall not overtake nor prevent us — For the second verb, now obsolete in the sense required here, R.V. reads “meet us.” This is undoubtedly the sense of the passage but to justify this translation two slight changes in the verb forms may be necessary. Evil — Misfortune or calamity. The prophet has in mind especially the self-secure sinners who, relying upon their membership in the chosen race (verse 7; Amos 3:2), or upon their religious zeal (Amos 5:21ff.), fancy that the judgment cannot touch them (Amos 6:3; compare Micah 3:11; Isaiah 5:19).

V. 11. In that day-In the set time which I have fixt. Raise up-Bring back out of captivity, and re-establish in their own land, the house of David, and those that adhere to his family. Fallen-By the revolt of the ten tribes. The breaches-Which are in it by that long division.

Verse 11. Will I raise up the tabernacle of David] It is well known that the kingdom of Israel, the most profane and idolatrous, fell first, and that the kingdom of Judah continued long after, and enjoyed considerable prosperity under Hezekiah and Josiah. The remnant of the Israelites that were left by the Assyrians became united to the kingdom of Judah; and of the others, many afterwards joined them: but this comparatively short prosperity and respite, previously to the Babylonish captivity, could not be that, as Calmet justly observes, which is mentioned here. This could not be called closing up the breaches, raising up the ruins, and building it as in the days of old; nor has any state of this kind taken place since; and, consequently, the prophecy remains to be fulfilled. It must therefore refer to their restoration under the Gospel, when they shall receive the Lord Jesus as their Messiah, and be by him restored to their own land. See these words quoted by James, Acts 15:16, 17. Then indeed it is likely that they shall possess the remnant of Edom, and have the whole length and breadth of Immanuel’s land, Amos 9:12. Nor can it be supposed that the victories gained by the Asmoneans could be that intended by the prophet and which he describes in such lofty terms. These victories procured only a short respite, and a very imperfect re-establishment of the tabernacle of David; and could not warrant the terms of the prediction in these verses.

Verse 11. In that day — In this and the following verses, to the end of the chapter, we have a most consolatory conclusion of this prophecy in sundry evangelical promises, after so many very severe and sharp menaces. The phrase, in that day, signifies here the same as afterward, or, after this, for so St. James interprets it when quoting this very verse, Acts 15:16. And there are other places of Scripture where then, or in that day, signifies afterward. Will I raise up the tabernacle of David — This promise seems, at least in the first place, to be intended of the return of the Jews from the land of their captivity, their resettlement in Judea, rebuilding Jerusalem, and attaining to that height of power and glory which they enjoyed in the days of the Maccabees. This restoration was an event so extraordinary, and the hope of it so necessary to be maintained in the minds of the Jewish people, in order to their support under the calamity of their seventy years’ captivity, that God was pleased to foretel it by the mouth of all his prophets. And though we suppose the prophecy before us to appertain chiefly to the kingdom of Israel, yet a promise of a future restoration was no less proper and necessary, in order to their encouragement, to be annexed to God’s threatenings against them: because it was his purpose to restore Israel in general, that is, the whole twelve tribes, and to make them one nation, as they were before their unhappy division. The edict of Cyrus was general, giving liberty to all the posterity of Jacob, wheresoever dispersed, to return to Judea. And many of the ten tribes certainly did return, though the main body of those who returned consisted of the two tribes of Judah and Benjamin. This prophecy, however, must also be extended to the days of the Messiah, and to the calling of the Gentiles to the knowledge of the true God: and so St. James expounds it, Acts 15:16; for this was, emphatically speaking, raising up the tabernacle of David, both in the person of Christ, who is frequently styled David, and the seed of David in the prophets, and also in respect to what peculiarly distinguished David and Israel in God’s sight, namely, their having the knowledge of the true God, and worshipping of him alone.

Ver. 11. I will raise up the tabernacle of David—and will build it as in the days of old. Chrysostom and other ancient fathers understood this of our Lord’s resurrection, or the restoration of his fleshly tabernacle, to ascend and reign in his spiritual kingdom. But it seems rather to refer to the conversion of the jews, and their restoration to the promised land, the heritage of their fathers, where the Lord will deliver them from surrounding foes, and once more pitch his tabernacle among them. An apostle however applies this prophecy, in the first instance, to the rebuilding of the spiritual temple by the conversion of the gentiles, and their incorporation with the believing seed of Abraham, so as to become a habitation of God through the Spirit. Acts 15:16, 17. The exaltation of Christ was to be distinguished by this great event, and much of the wisdom of God may be seen in it; it was like opening the prison doors on the day of a public coronation, that encreasing multitudes might participate in the general joy. The conversion of the gentiles after the day of pentecost afforded a specimen of the spiritual nature of Christ’s kingdom; and their release from the bonds of heathen darkness would show that it was to be a reign of mercy. Before the coming of Christ the blessings of salvation were chiefly confined to the jews; now they are conferred on the poor benighted gentiles, and are to be extended to all the ends of the earth. At the same time we are here reminded that all this mercy is contained in a promise of honour and glory to Christ, in raising up the tabernacle of David which had fallen down, and building it again as in the days of old. All the mercy promised to sinful men is promised in reward of Christ’s obedience; this is God’s way of showing mercy, and it must be ours in seeking it. Let us pray that the tabernacle of David may be built up, and still more extensively: in the success of Christ’s cause we shall find our own spiritual prosperity.

THE EPILOGUE — PROMISES OF A BRIGHTER FUTURE, 11-15.

In verse 9 the prophet promises the preservation of a remnant, in verse 10 the destruction of the wicked. Nothing more need be said about the latter, for they are annihilated; but what will become of the former? It will be exalted to glory and honor. This exaltation is the subject of 11-15. Like the other prophets, our author is convinced that the remnant will be the nucleus of the new kingdom of God, which will be ruled by the restored dynasty of David (11); its boundaries will extend to the limits of the empire of David (12); famine and want will be no more, for the soil will be blessed with extraordinary fertility (13); the exiles scattered abroad will be restored and the waste cities will be rebuilt (14); and in prosperity and felicity the people will be established in their own land forever (15).

11. In that day — When the judgment has fallen, the sinners have been destroyed, and a righteous nucleus has been saved. Tabernacle of David — The word, also translated “hut,” is used of a temporary structure of boughs, or the reed hut of soldiers in the field (2 Samuel 11:11; Isaiah 1:8); it is descriptive here, by way of contrast, of the house of David (1 Kings 12:19, 20; Zechariah 12:7, 8; compare 2 Samuel 7:11, 16), the royal dynasty, which at that time will be in dire straits, but which will be raised again to honor from its humiliation (see further Introduction, p. 216). Fallen — Into ruin. It is no longer a desirable hut (compare Isaiah 11:1). In the next three clauses the figure of a broken wall is substituted. Breaches — Made by the enemy; a figure of damages inflicted upon the dynasty of David, by which it is rendered defenseless. His ruins — David’s. R.V., “its,” that is, of the tabernacle. In either case the sense remains the same. Build — Or, rebuild. It — The tabernacle. As in the days of old — During the splendid reign of David. Once more the dynasty will become a house stately and majestic.

V. 12. They-Literally the Jews. Possess-Both the lands of Edom, and some of the posterity of Edom; these as servants, the other as their propriety. The remnant-Left by Nebuchadnezzar. All the heathen-That is, round about. That doth this-But this is also a prophecy of setting up the kingdom of the Messiah, and bringing in the Gentiles.

Verse 12. That they may possess the remnant of Edom] Bp. Newcome translates this clause as follows: “That the residue of men may seek Jehovah, and all the heathen who are called by my name.” Here, instead of אדום Edom, he reads אדם Adam, men or mankind, which is the reading of the Arabic, and some MSS. of the Syriac, and of Acts 15:17. The Pachomian MS. of the Septuagint adds here, opwv ekzhthswsi me, that they may seek me. And the Arabic has [Arabic] the Lord; and in stead of wvryy yireshu, “they shall possess,” the learned bishop seems to have read wvrdy yidreshu, “they may seek;” and thus the text resembles the quotation by St. James, Acts 15:17, “That the residue of men might seek after the Lord.” It is strange that not one of the MSS. collated by Kennicott and Deuteronomy Rossi, nor any of my own, favours or countenances any of these alterations. I am of opinion, therefore, that we must dismiss all these conjectural emendations, and take the Hebrew text as we find it. That it speaks of the conversion of the Jews in Gospel times, we have the authority of the New Testament as above to prove; and if we cannot make the words, as they stand there, entirely to agree with the words here, the subject is not affected by it. The Jews shall be converted and restored, and this text in both covenants is a proof of it.

Verse 12. That they may possess the remnant of Edom — This the restored Jews did in the time of Hyrcanus, when they made an entire conquest of Edom, as Josephus relates. And of all the heathen (or nations) which are called by my name — Or rather, which have been called by my name; for so it is rendered in other versions. The Ishmaelites, Ammonites, Moabites, and other neighbouring nations, were in the beginning worshippers of the true God, as being descendants from Abraham, Lot, &c., with whom the knowledge of the true God was preserved. And the Jews subdued a considerable part of these nations in the times of the Maccabees. But this is also a prophecy of setting up the kingdom of the Messiah, and bringing in the Gentiles.

12. The restoration of the dynasty is needed in order that the splendor of the kingdom may be re-established. The new kingdom will be harassed no longer by its neighbors, but will triumph over all. Remnant of Edom — All that may be left of Edom after the conquest. Edom is singled out on account of the long-continued hostility between Israel and Edom (Amos 1:12; Obadiah 1:18-21; Joel 3:19; Psalm 137:7). All the heathen — Better, R.V., “nations.” Which are (better, R.V. margin, “were”) called by my name — Literally, over which my name was called. The meaning of the expression may be gathered from 2 Samuel 12:28. Joab, while besieging Rabbah of the Ammonites, invited David to come and take the city, “lest I take the city and my name be called over it,” that is, lest I get the credit for the capture. The nations are those conquered by David, for whose conquest he gave the credit and glory to Jehovah. The thought of verse 12 is evidently that the territory of the new kingdom is to be extended as far as during the reign of David (1 Kings 4:21). That doeth this — The fact that Jehovah is interested in it assures its fulfillment (Jeremiah 33:2). For a free New Testament application of the verse see Acts 15:16-18.

V. 13. Behold the days come-Here is another promise literally of abundant plenty to the returned captives, and mystically of abundant grace poured forth in gospel-days. The plowman-Who breaks up the ground, and prepares it for sowing, shall be ready to tread on the heels of the reaper who shall have a harvest so large, that before he can gather it all in, it shall be time to plow the ground again. The treader of grapes-So great shall their vintage be that e’er the treaders of grapes can have finished their work, the seeds-man shall be sowing his seed against the next season. Shall drop-The vineyards shall be so fruitful, and new wine so plentiful as if it ran down from the mountains. Shall melt-Or, as if whole hills were melted into such liquors. If any object, it never was so: I answer, the sins of the returned captives prevented these blessings, which are promised under a tacit condition.

Verse 13. The ploughman shall overtake the reaper] All the seasons shall succeed in due and natural order: but the crops shall be so copious in the fields and in the vineyards, that a long time shall be employed in gathering and disposing of them; so that the seasons of ploughing, sowing, gathering the grapes, treading the wine-press, &c., shall press on the heels of each other; so vast will be the abundance, and so long the time necessary to gather and cure the grain and fruits. We are informed by travellers in the Holy Land, Barbary, &c., that the vintage at Aleppo lasts from the fifteenth of September to the middle of November; and that the sowing season begins at the close of October, and lasts through all November. Here, then, the ploughman, sower, grape-gatherer, and operator at the wine-press, not only succeed each other, but have parts of these operations going on at the same time. But great fertility in the land, abundance in the crops, and regularity of the seasons, seem to be the things which the prophet especially predicts. These are all poetical and prophetical images, by which happy times are pointed out.

Verse 13. Behold the days come — Here we have another promise, literally to be understood of the abundant plenty which God would bestow on the returned captives, and mystically of the abundant grace given and blessings conferred in gospel days. That the ploughman shall overtake the reaper — He who breaks up the ground, and prepares it for the seed, shall be ready to tread on the heels of the reaper; who shall have a harvest so large, that before he can gather it all in, it shall be time to plough the ground again. And the treader of grapes him that soweth seed — This is to be understood in the same sense as the foregoing clause: so great shall their vintage be, that before the treaders of grapes can have finished their work, the seedsman shall be sowing his seed against the next season. And the mountains shall drop sweet wine — The vineyards shall be so fruitful, and shall produce such abundance of grapes, that wine shall appear to be as plentiful as if it ran down from the mountains. And all the hills shall melt — Hebrew, shall flow. The meaning is, that they should afford such plenty of rich feeding to the cattle, that they should in consequence thereof give a large quantity of milk. The parallel expression to this, in the prophecy of Joel, is, The hills shall flow with milk. As these predictions were not fulfilled in their literal sense between the time of the return of the Jews from Babylon and the coming of Christ, it is evident they are either to be figuratively understood of gospel blessings, or, if taken in their literal sense, they respect the happy state of things during the millennium, which may be supposed to begin after the future restoration of the Jews to their own country. See notes on Joel 3:18. The prophets, it may be observed, frequently describe the days of the Messiah in terms similar to those which the poets used in describing the golden age.

13-15. The outward extension of the territory will be followed by internal peace and prosperity. Verse 13 promises extreme fertility of the soil (see on Hosea 2:20, 21; compare Joel 2:22ff.; Leviticus 26:5). The translations of A.V. and R.V. are not quite accurate. Literally the verse reads, “Behold, the days are about to come, saith Jehovah, that the plowman and the reaper shall touch each other, as well as the treader of grapes and the sower of seed; and the mountains shall drop sweet wine, and all the hills shall melt.” This rendering leaves it undecided whether the plowman is to overtake the reaper and the treader of grapes the sower, or the reaper the plowman and the sower the treader of grapes. Undoubtedly the latter is the thought. The ground will be so fertile that the plowman has hardly completed the work of plowing and sowing when the grain is ready for harvest, and the vintage will be so plentiful that it will not be completed when the time for plowing comes around again. Ordinarily the plowing in Palestine takes place in October, the sowing in November, the barley and wheat harvest in April and May, the vintage in August and September. Treader of grapes — The grapes were thrown into the winepress, where, in ancient times — and even now in some cases — they were pressed with the feet (for illustrations see Van Lennep, Bible Lands, p. 118; compare Joel 2:24). For 13b see Joel 3:18. Melt — The vintage will be so bountiful that it will seem as if the hills themselves were being dissolved into streams of wine.

Verse 14. They shall plant vineyards, and drink the wine] When threatened with great evils, Amos 5:11, it is said, “They shall plant pleasant vineyards but shall not drink the wine of them.” Previously to their restoration, they shall labour for others; after their restoration, they shall labour for themselves.

Verses 14, 15. I will bring again the captivity of my people — I will restore them to their own country, and settle them in it. See the following verse, and notes on Isaiah 11:12; and Ezekiel 28:25. They shall build the waste cities, &c. — Compare the texts referred to in the margin. This and the following part of the verse contains a promise that they should enjoy the fruit of their labours, in opposition to that curse denounced against them, chap. 5:11; Deuteronomy 28:30, that they should build houses and not dwell in them. I will plant them, &c., they shall no more be pulled up — This part of the prophecy will receive its completion on the future restoration of the Jews to their own land.

14. To this fertile soil the exiles will be brought back, there to live in prosperity and happiness. Bring again the captivity of my people — See on Hosea 6:11, and p. 133. Build the waste cities — Destroyed by the invader (Amos 3:15; 5:11; compare Jeremiah 33:10; Isaiah 54:3). Inhabit — Compare the threat in Amos 5:11. Plant vineyards,… drink the wine — Compare Amos 4:9; 5:11; for a similar promise see Isaiah 65:21; Ezekiel 28:26. Make gardens,… eat the fruit — They will be permitted to enjoy the fruit of their labor (compare Amos 4:9).

V. 15. Pulled up-On condition that they seek the Lord. This was on God’s part with admirable constancy performed through six hundred years, perhaps the longest time of freedom from captivity they ever knew.

Verse 15. I will plant them upon their land] They shall receive a permanent establishment there.

And they shall no more be pulled up] Most certainly this prophecy has never yet been fulfilled. They were pulled out by the Assyrian captivity, and by that of Babylon. Many were planted in again, and again pulled out by the Roman conquest and captivity, and were never since planted in, but are now scattered among all the nations of the earth. I conclude, as the word of God cannot fail, and this has not yet been fulfilled, it therefore follows that it will and must be fulfilled to the fulness of its spirit and intention. And this is established by the conclusion: “Saith the Lord thy God.” He is JEHOVAH, and cannot fail; he is THY GOD, and will do it. He can do it, because he is JEHOVAH; and he will do it, because he is THY GOD. Amen.

Verses 14, 15. I will bring again the captivity of my people — I will restore them to their own country, and settle them in it. See the following verse, and notes on Isaiah 11:12; and Ezekiel 28:25. They shall build the waste cities, &c. — Compare the texts referred to in the margin. This and the following part of the verse contains a promise that they should enjoy the fruit of their labours, in opposition to that curse denounced against them, chap. 5:11; Deuteronomy 28:30, that they should build houses and not dwell in them. I will plant them, &c., they shall no more be pulled up — This part of the prophecy will receive its completion on the future restoration of the Jews to their own land.

15. The enjoyment of these blessings will be forever. I will plant them — A picture of firm and permanent establishment. Their land — The promise given to Abraham (Genesis 12:7) is transferred to the remnant. Never again will they be disturbed in their possessions. Thy God — The pronoun is meant emphatically (see on Hosea 2:1, 23).

The nonfulfillment of the Messianic promises in Amos 9:11-15 (see pp. 209, 210) must be interpreted in the light of what is said at the close of the comments on Micah 4:5 and 5:15. On the authorship of Amos 9:8-15, see Introduction, p. 215ff.