Amos 9
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Amos 9
I Saw the LORD Standing Upon the Altar
1I saw the LORD standing upon the altar: and he said, Smite the lintel of the door, that the posts may shake: and cut them in the head, all of them; and I will slay the last of them with the sword: he that fleeth of them shall not flee away, and he that escapeth of them shall not be delivered.
Jamieson-Fausset-Brown
CHAPTER 9
Am 9:1-15. Fifth and Last Vision.
None can escape the coming judgment in any hiding-place: for God is omnipresent and irresistible (Am 9:1-6). As a kingdom, Israel shall perish as if it never was in covenant with Him: but as individuals the house of Jacob shall not utterly perish, nay, not one of the least of the righteous shall fall, but only all the sinners (Am 9:7-10). Restoration of the Jews finally to their own land after the re-establishment of the fallen tabernacle of David; consequent conversion of all the heathen (Am 9:11-15).
1. Lord ... upon the altar--namely, in the idolatrous temple at Beth-el; the calves which were spoken of in Am 8:14. Hither they would flee for protection from the Assyrians, and would perish in the ruins, with the vain object of their trust [Henderson]. Jehovah stands here to direct the destruction of it, them, and the idolatrous nation. He demands many victims on the altar, but they are to be human victims. Calvin and Fairbairn, and others, make it in the temple at Jerusalem. Judgment was to descend both on Israel and Judah. As the services of both alike ought to have been offered on the Jerusalem temple-altar, it is there that Jehovah ideally stands, as if the whole people were assembled there, their abominations lying unpardoned there, and crying for vengeance, though in fact committed elsewhere (compare Eze 8:1-18). This view harmonizes with the similarity of the vision in Amos to that in Is 6:1-13, at Jerusalem. Also with the end of this chapter (Am 9:11-15), which applies both to Judah and Israel: "the tabernacle of David," namely, at Jerusalem. His attitude, "standing," implies fixity of purpose.
lintel--rather, the sphere-like capital of the column [Maurer].
posts--rather, "thresholds," as in Is 6:4, Margin. The temple is to be smitten below as well as above, to ensure utter destruction.
cut them in the head--namely, with the broken fragments of the capitals and columns (compare Psa 68:21; Ha 3:13).
slay the last of them--their posterity [Henderson]. The survivors [Maurer]. Jehovah's directions are addressed to His angels, ministers of judgment (compare Eze 9:1-11).
he that fleeth ... shall not flee away--He who fancies himself safe and out of reach of the enemy shall be taken (Am 2:14).
CHAPTER 9
Am 9:1-15. Fifth and Last Vision.
None can escape the coming judgment in any hiding-place: for God is omnipresent and irresistible (Am 9:1-6). As a kingdom, Israel shall perish as if it never was in covenant with Him: but as individuals the house of Jacob shall not utterly perish, nay, not one of the least of the righteous shall fall, but only all the sinners (Am 9:7-10). Restoration of the Jews finally to their own land after the re-establishment of the fallen tabernacle of David; consequent conversion of all the heathen (Am 9:11-15).
1. Lord ... upon the altar--namely, in the idolatrous temple at Beth-el; the calves which were spoken of in Am 8:14. Hither they would flee for protection from the Assyrians, and would perish in the ruins, with the vain object of their trust [Henderson]. Jehovah stands here to direct the destruction of it, them, and the idolatrous nation. He demands many victims on the altar, but they are to be human victims. Calvin and Fairbairn, and others, make it in the temple at Jerusalem. Judgment was to descend both on Israel and Judah. As the services of both alike ought to have been offered on the Jerusalem temple-altar, it is there that Jehovah ideally stands, as if the whole people were assembled there, their abominations lying unpardoned there, and crying for vengeance, though in fact committed elsewhere (compare Eze 8:1-18). This view harmonizes with the similarity of the vision in Amos to that in Is 6:1-13, at Jerusalem. Also with the end of this chapter (Am 9:11-15), which applies both to Judah and Israel: "the tabernacle of David," namely, at Jerusalem. His attitude, "standing," implies fixity of purpose.
lintel--rather, the sphere-like capital of the column [Maurer].
posts--rather, "thresholds," as in Is 6:4, Margin. The temple is to be smitten below as well as above, to ensure utter destruction.
cut them in the head--namely, with the broken fragments of the capitals and columns (compare Psa 68:21; Ha 3:13).
slay the last of them--their posterity [Henderson]. The survivors [Maurer]. Jehovah's directions are addressed to His angels, ministers of judgment (compare Eze 9:1-11).
he that fleeth ... shall not flee away--He who fancies himself safe and out of reach of the enemy shall be taken (Am 2:14).
The Pulpit Commentary
§ 6. The fifth vision displays the Lord standing by the altar and commanding the destruction of the temple (Amo_9:1). No one shall escape this judgment, flee whither he will (Amo_9:2-4); for God is Almighty (Amo_9:5, Amo_9:6). Their election shall not save the guilty Israelites; still they shall not be utterly destroyed (Amo_9:7-10).
I saw the Lord. It is now no longer a mere emblem that the prophet sees, but actual destruction. He beholds the majesty of God, as Isa_6:1; Eze_10:1. Upon (or, by) the altar; i.e. the altar of burnt offering at Jerusalem, Where, it is supposed, the whole nation, Israelites and Judaeans, are assembled for worship. It is natural, at first sight, to suppose that the sanctuary of the northern kingdom is the scene of this vision, as the destruction of idolatry is here emblemized; but more probably Bethel is not meant, for there were more altars than one there (Amo_3:14), and one cannot imagine the Lord standing by the symbol of the calf worship. Smite. The command is mysteriously addressed to the destroying angel (comp. Exo_12:13; 2Sa_24:15, etc.; 2Ki_19:35). The lintel of the door; τὸ ἱλαστήριον; cardinem (Vulgate); better, the chapiter (Zep_2:14); i.e. the capital of the columns. The word kaphtor is used in Exo_25:31, etc; for the knop or ornament on the golden candlesticks; here the idea is that the temple receives a blow on the top of the pillars which support it sufficient to cause its overthrow. The LXX. rendering arises from a confusion of two Hebrew words somewhat similar. The posts; the thresholds; i.e. the base. The knop and the threshold imply the total destruction from summit to base. Cut them in the head, all of them; rather, break them [the capital and the thresholds] to pieces upon the head of all. Let the falling building cover them with its ruins. The Vulgate renders, avaritia enim in capite omnium, confounding two words. Jerome had the same Hebrew reading, as he translates, quaetus eorum, avaritia, as if giving the reason for the punishment. The overthrown temple presents a forcible picture of the destruction of the theocracy. The last of them (Amo_4:2); the remnant; any who escape the fall of the temple. He that fleeth, etc. All hope of escape shall be cut off.
§ 6. The fifth vision displays the Lord standing by the altar and commanding the destruction of the temple (Amo_9:1). No one shall escape this judgment, flee whither he will (Amo_9:2-4); for God is Almighty (Amo_9:5, Amo_9:6). Their election shall not save the guilty Israelites; still they shall not be utterly destroyed (Amo_9:7-10).
I saw the Lord. It is now no longer a mere emblem that the prophet sees, but actual destruction. He beholds the majesty of God, as Isa_6:1; Eze_10:1. Upon (or, by) the altar; i.e. the altar of burnt offering at Jerusalem, Where, it is supposed, the whole nation, Israelites and Judaeans, are assembled for worship. It is natural, at first sight, to suppose that the sanctuary of the northern kingdom is the scene of this vision, as the destruction of idolatry is here emblemized; but more probably Bethel is not meant, for there were more altars than one there (Amo_3:14), and one cannot imagine the Lord standing by the symbol of the calf worship. Smite. The command is mysteriously addressed to the destroying angel (comp. Exo_12:13; 2Sa_24:15, etc.; 2Ki_19:35). The lintel of the door; τὸ ἱλαστήριον; cardinem (Vulgate); better, the chapiter (Zep_2:14); i.e. the capital of the columns. The word kaphtor is used in Exo_25:31, etc; for the knop or ornament on the golden candlesticks; here the idea is that the temple receives a blow on the top of the pillars which support it sufficient to cause its overthrow. The LXX. rendering arises from a confusion of two Hebrew words somewhat similar. The posts; the thresholds; i.e. the base. The knop and the threshold imply the total destruction from summit to base. Cut them in the head, all of them; rather, break them [the capital and the thresholds] to pieces upon the head of all. Let the falling building cover them with its ruins. The Vulgate renders, avaritia enim in capite omnium, confounding two words. Jerome had the same Hebrew reading, as he translates, quaetus eorum, avaritia, as if giving the reason for the punishment. The overthrown temple presents a forcible picture of the destruction of the theocracy. The last of them (Amo_4:2); the remnant; any who escape the fall of the temple. He that fleeth, etc. All hope of escape shall be cut off.
2Though they dig into hell, thence shall mine hand take them; though they climb up to heaven, thence will I bring them down:
Jamieson-Fausset-Brown
2. Though they dig into hell--though they hide ever so deeply in the earth (Psa 139:8).
though they climb up to heaven--though they ascend the greatest heights (Job 20:6, 7; Jr 51:53; Ob 4).
2. Though they dig into hell--though they hide ever so deeply in the earth (Psa 139:8).
though they climb up to heaven--though they ascend the greatest heights (Job 20:6, 7; Jr 51:53; Ob 4).
The Pulpit Commentary
The thought of Amo_9:1 is further expanded, the notion of flight being, as Jerome says, dissected. For dig, the LXX. reads, "be hidden;" but the expression implies a breaking through (Eze_8:8). Hell (Sheol) is supposed to be in the inmost part of the earth (comp. Psa_139:7, Psa_139:8; Oba_1:4). Take them. To receive punishment.
The thought of Amo_9:1 is further expanded, the notion of flight being, as Jerome says, dissected. For dig, the LXX. reads, "be hidden;" but the expression implies a breaking through (Eze_8:8). Hell (Sheol) is supposed to be in the inmost part of the earth (comp. Psa_139:7, Psa_139:8; Oba_1:4). Take them. To receive punishment.
3And though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them:
Jamieson-Fausset-Brown
3. Carmel--where the forests, and, on the west side, the caves, furnished hiding-places (Am 1:2; Jud 6:2; 1Sa 13:6).
the sea--the Mediterranean, which flows at the foot of Mount Carmel; forming a strong antithesis to it.
command the serpent--the sea-serpent, a term used for any great water monster (Is 27:1). The symbol of cruel and oppressive kings (Psa 74:13, 14).
3. Carmel--where the forests, and, on the west side, the caves, furnished hiding-places (Am 1:2; Jud 6:2; 1Sa 13:6).
the sea--the Mediterranean, which flows at the foot of Mount Carmel; forming a strong antithesis to it.
command the serpent--the sea-serpent, a term used for any great water monster (Is 27:1). The symbol of cruel and oppressive kings (Psa 74:13, 14).
The Pulpit Commentary
The top of Carmel. Among the woods and thickets. There are no eaves on the summit of Carmel. "Amos tolls us that in his day the top of it was a place to hide in; nor has it changed its character in this respect ... I would not have been prompted to place 'the top of Carmel' third in such a series of hiding places, yet I can fully appreciate the comparison from my own experience. Ascending from the south, we followed a wild, narrow wady overhung by trees, bushes, and tangled creepers, through which my guide thought we could get up to the top; but it became absolutely impracticable, and we were obliged to find our way back again. And even after we reached the summit, it was so rough and broken in some places, and the thorn bushes so thickset and sharp, that our clothes were torn and our hands and faces severely lacerated; nor could I see my guide at times ten steps ahead of me. From such biblical intimations, we may believe that Carmel was not very thickly inhabited". Other writers speak of the occurrence of caves and deep valleys in the Carmel range. In the bottom of the sea. Both this and heaven (verse 2) are impracticable hiding places, and are used poetically to show the absolute impossibility of escape. Serpent (nachash, elsewhere called leviathan and tannin, Isa_27:1), some kind of seamonster supposed to be venomous. Dr. Pusey mentions that certain poisonous hydrophidae are found in the Indian and Pacific Oceans. and may probably infest the Red Sea and the Persian Gulf.
The top of Carmel. Among the woods and thickets. There are no eaves on the summit of Carmel. "Amos tolls us that in his day the top of it was a place to hide in; nor has it changed its character in this respect ... I would not have been prompted to place 'the top of Carmel' third in such a series of hiding places, yet I can fully appreciate the comparison from my own experience. Ascending from the south, we followed a wild, narrow wady overhung by trees, bushes, and tangled creepers, through which my guide thought we could get up to the top; but it became absolutely impracticable, and we were obliged to find our way back again. And even after we reached the summit, it was so rough and broken in some places, and the thorn bushes so thickset and sharp, that our clothes were torn and our hands and faces severely lacerated; nor could I see my guide at times ten steps ahead of me. From such biblical intimations, we may believe that Carmel was not very thickly inhabited". Other writers speak of the occurrence of caves and deep valleys in the Carmel range. In the bottom of the sea. Both this and heaven (verse 2) are impracticable hiding places, and are used poetically to show the absolute impossibility of escape. Serpent (nachash, elsewhere called leviathan and tannin, Isa_27:1), some kind of seamonster supposed to be venomous. Dr. Pusey mentions that certain poisonous hydrophidae are found in the Indian and Pacific Oceans. and may probably infest the Red Sea and the Persian Gulf.
4And though they go into captivity before their enemies, thence will I command the sword, and it shall slay them: and I will set mine eyes upon them for evil, and not for good.
Jamieson-Fausset-Brown
4. though they go into captivity--hoping to save their lives by voluntarily surrendering to the foe.
4. though they go into captivity--hoping to save their lives by voluntarily surrendering to the foe.
The Pulpit Commentary
Captivity itself, in which state men generally, at any rate, are secure of their lives, shall not save them from the sword (Le 26:33; Deu_28:65, etc. comp. Tobit 1:17, 18; 2:3, where we see that the murder of captives was not unusual). The prophet looks forward to the Assyrian deportation. For evil. The people are indeed subject to God's special attention, but only in order to punish them (Psa_34:15, Psa_34:16; Jer_44:11).
Captivity itself, in which state men generally, at any rate, are secure of their lives, shall not save them from the sword (Le 26:33; Deu_28:65, etc. comp. Tobit 1:17, 18; 2:3, where we see that the murder of captives was not unusual). The prophet looks forward to the Assyrian deportation. For evil. The people are indeed subject to God's special attention, but only in order to punish them (Psa_34:15, Psa_34:16; Jer_44:11).
5And the Lord GOD of hosts is he that toucheth the land, and it shall melt, and all that dwell therein shall mourn: and it shall rise up wholly like a flood; and shall be drowned, as by the flood of Egypt.
Jamieson-Fausset-Brown
5. As Amos had threatened that nowhere should the Israelites be safe from the divine judgments, he here shows God's omnipotent ability to execute His threats. So in the case of the threat in Am 8:8, God is here stated to be the first cause of the mourning of "all that dwell" in the land, and of its rising "like a flood, and of its being "drowned, as by the flood of Egypt."
5. As Amos had threatened that nowhere should the Israelites be safe from the divine judgments, he here shows God's omnipotent ability to execute His threats. So in the case of the threat in Am 8:8, God is here stated to be the first cause of the mourning of "all that dwell" in the land, and of its rising "like a flood, and of its being "drowned, as by the flood of Egypt."
The Pulpit Commentary
To confirm the threats just uttered, the prophet dwells upon God's omnipotence, of which he gives instances. He who will do this is the Lord God of hosts, There is no copula in the Hebrew here. (So Amo_4:13; Amo_5:8.) This title, Jehovah Elohim Zebaoth, represents God not only as Ruler of the heavenly bodies, but as the Monarch of a multitude of heavenly spirits who execute his will, worship him in his abiding place, and are attendants and witnesses of his glory (see note on Hag_1:2). Shall melt; σαλεύων; comp. Psa_46:6; Psa_97:5; Mic_1:4; Nah_1:5. The expression denotes the destructive effects of the judgments of God. Shall mourn. The last clauses of the verse are a repetition of Amo_8:8, with some slight variation.
To confirm the threats just uttered, the prophet dwells upon God's omnipotence, of which he gives instances. He who will do this is the Lord God of hosts, There is no copula in the Hebrew here. (So Amo_4:13; Amo_5:8.) This title, Jehovah Elohim Zebaoth, represents God not only as Ruler of the heavenly bodies, but as the Monarch of a multitude of heavenly spirits who execute his will, worship him in his abiding place, and are attendants and witnesses of his glory (see note on Hag_1:2). Shall melt; σαλεύων; comp. Psa_46:6; Psa_97:5; Mic_1:4; Nah_1:5. The expression denotes the destructive effects of the judgments of God. Shall mourn. The last clauses of the verse are a repetition of Amo_8:8, with some slight variation.
6It is he that buildeth his stories in the heaven, and hath founded his troop in the earth; he that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD is his name.
Jamieson-Fausset-Brown
6. stories--literally, "ascents," that is, upper chambers, to which the ascent is by steps [Maurer]; evidently referring to the words in Psa 104:3, 13. Grotius explains it, God's royal throne, expressed in language drawn from Solomon's throne, to which the ascent was by steps (compare 1Ki 10:18, 19).
founded his troop--namely, all animate creatures, which are God's troop, or host (Ge 2:1), doing His will (Psa 103:20, 21; Joe 2:11). Maurer translates, "His vault," that is, the vaulted sky, which seems to rest on the earth supported by the horizon.
6. stories--literally, "ascents," that is, upper chambers, to which the ascent is by steps [Maurer]; evidently referring to the words in Psa 104:3, 13. Grotius explains it, God's royal throne, expressed in language drawn from Solomon's throne, to which the ascent was by steps (compare 1Ki 10:18, 19).
founded his troop--namely, all animate creatures, which are God's troop, or host (Ge 2:1), doing His will (Psa 103:20, 21; Joe 2:11). Maurer translates, "His vault," that is, the vaulted sky, which seems to rest on the earth supported by the horizon.
The Pulpit Commentary
Stories; ἀνάβασιν; ascensionem (Vulgate); upper chambers, or the stages by which is the ascent to the highest heavens (comp. Deu_10:14; 1Ki_8:27; Psa_104:3). His troop (aguddah); vault. The word is used for "the bonds" of the yoke in Isa_58:6; for "the bunch" of hyssop in Exo_12:22. So the Vulgate here renders fasciculum suum, with the notion that the stories or chambers just mentioned are bound together to connect heaven and earth. But the clause means, God hath founded the vault or firmament of heaven upon (not in) the earth, where his throne is placed, and whence he sends the rain. The Septuagint renders, τὴν ἐπαγγελίαν αὐτοῦ, "his promise." So the Syriac. The waters of the sea. The reference is to the Deluge (Amo_5:8; Gen_7:4, Gen_7:11).
Stories; ἀνάβασιν; ascensionem (Vulgate); upper chambers, or the stages by which is the ascent to the highest heavens (comp. Deu_10:14; 1Ki_8:27; Psa_104:3). His troop (aguddah); vault. The word is used for "the bonds" of the yoke in Isa_58:6; for "the bunch" of hyssop in Exo_12:22. So the Vulgate here renders fasciculum suum, with the notion that the stories or chambers just mentioned are bound together to connect heaven and earth. But the clause means, God hath founded the vault or firmament of heaven upon (not in) the earth, where his throne is placed, and whence he sends the rain. The Septuagint renders, τὴν ἐπαγγελίαν αὐτοῦ, "his promise." So the Syriac. The waters of the sea. The reference is to the Deluge (Amo_5:8; Gen_7:4, Gen_7:11).
Are Ye Not as Children of the Ethiopians?
7Are ye not as children of the Ethiopians unto me, O children of Israel? saith the LORD. Have not I brought up Israel out of the land of Egypt? and the Philistines from Caphtor, and the Syrians from Kir?
Jamieson-Fausset-Brown
7. unto me--however great ye seem to yourselves. Do not rely on past privileges, and on My having delivered you from Egypt, as if therefore I never would remove you from Canaan. I make no more account of you than of "the Ethiopian" (compare Jr 13:23). "Have not I (who) brought you out of Egypt," done as much for other peoples? For instance, did I not bring "the Philistines (see on Is 14:29, &c.) from Caphtor (compare De 2:23; see on Jr 47:4), where they had been bond-servants, and the Syrians from Kir?" It is appropriate, that as the Syrians migrated into Syria from Kir (compare Note, see on Is 22:6), so they should be carried back captive into the same land (see on Am 1:15; 2Ki 16:9), just as elsewhere Israel is threatened with a return to Egypt whence they had been delivered. The "Ethiopians," Hebrew, "Cushites," were originally akin to the race that founded Babylon: the cuneiform inscriptions in this confirming independently the Scripture statement (Ge 10:6, 8, 10).
7. unto me--however great ye seem to yourselves. Do not rely on past privileges, and on My having delivered you from Egypt, as if therefore I never would remove you from Canaan. I make no more account of you than of "the Ethiopian" (compare Jr 13:23). "Have not I (who) brought you out of Egypt," done as much for other peoples? For instance, did I not bring "the Philistines (see on Is 14:29, &c.) from Caphtor (compare De 2:23; see on Jr 47:4), where they had been bond-servants, and the Syrians from Kir?" It is appropriate, that as the Syrians migrated into Syria from Kir (compare Note, see on Is 22:6), so they should be carried back captive into the same land (see on Am 1:15; 2Ki 16:9), just as elsewhere Israel is threatened with a return to Egypt whence they had been delivered. The "Ethiopians," Hebrew, "Cushites," were originally akin to the race that founded Babylon: the cuneiform inscriptions in this confirming independently the Scripture statement (Ge 10:6, 8, 10).
The Pulpit Commentary
Israel's election to be God's people should not save them, unless their conduct corresponded with God's choice. If they opened not, they were no better in his eyes than the heathen, their delivery from Egypt had no more significance than the migration of pagan nations. Here is a contrast to Amo_6:1, etc. The children of Israel were now no dearer than the children of the Ethiopians (Cushites). The Cushites are introduced as being descendants of the wicked Ham, and black in complexion (as Jer_13:23), the colour of their skin being considered a mark of degradation and of evil character. The Philipstines from Caphtor; from Cappadocia (LXX. and Vulgate). This rendering is mistaken. The immigration spoken of took place before the Exodus (see Deu_2:23; Jer_47:4); and Caphtor is either Crete (see Dillman on Gen_10:14) or the coast land of the Delta, "which was occupied from an early period by Phoenician colonists, and thus came to be known to the Egyptians as Keft ur, or 'greater Phoenicia,'" Keft being the Egyptian name of Phoenicia" (Monthly Interpreter, 3:136). Medieval Jewish writers identified it with Damiette. The Syrians (Arum, Hebrew) from Kir; τοὺς Σύρους ἐκ βόθρου, "the Syrians out .of the ditch"; Syros de Cyrene (Vulgate); see note on Amo_1:5. "Aram" here probably means the Damascenes, Damascus shortly before the time of Moses having been occupied by a powerful body of immigrants from Armenia.
Israel's election to be God's people should not save them, unless their conduct corresponded with God's choice. If they opened not, they were no better in his eyes than the heathen, their delivery from Egypt had no more significance than the migration of pagan nations. Here is a contrast to Amo_6:1, etc. The children of Israel were now no dearer than the children of the Ethiopians (Cushites). The Cushites are introduced as being descendants of the wicked Ham, and black in complexion (as Jer_13:23), the colour of their skin being considered a mark of degradation and of evil character. The Philipstines from Caphtor; from Cappadocia (LXX. and Vulgate). This rendering is mistaken. The immigration spoken of took place before the Exodus (see Deu_2:23; Jer_47:4); and Caphtor is either Crete (see Dillman on Gen_10:14) or the coast land of the Delta, "which was occupied from an early period by Phoenician colonists, and thus came to be known to the Egyptians as Keft ur, or 'greater Phoenicia,'" Keft being the Egyptian name of Phoenicia" (Monthly Interpreter, 3:136). Medieval Jewish writers identified it with Damiette. The Syrians (Arum, Hebrew) from Kir; τοὺς Σύρους ἐκ βόθρου, "the Syrians out .of the ditch"; Syros de Cyrene (Vulgate); see note on Amo_1:5. "Aram" here probably means the Damascenes, Damascus shortly before the time of Moses having been occupied by a powerful body of immigrants from Armenia.
8Behold, the eyes of the Lord GOD are upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly destroy the house of Jacob, saith the LORD.
Jamieson-Fausset-Brown
8. eyes ... upon the sinful kingdom--that is, I am watching all its sinful course in order to punish it (compare Am 9:4; Psa 34:15, 16).
not utterly destroy the house of Jacob--Though as a "kingdom" the nation is now utterly to perish, a remnant is to be spared for "Jacob," their forefather's sake (compare Jr 30:11); to fulfil the covenant whereby "the seed of Israel" is hereafter to be "a nation for ever" (Jr 31:36).
8. eyes ... upon the sinful kingdom--that is, I am watching all its sinful course in order to punish it (compare Am 9:4; Psa 34:15, 16).
not utterly destroy the house of Jacob--Though as a "kingdom" the nation is now utterly to perish, a remnant is to be spared for "Jacob," their forefather's sake (compare Jr 30:11); to fulfil the covenant whereby "the seed of Israel" is hereafter to be "a nation for ever" (Jr 31:36).
The Pulpit Commentary
The sinful kingdom. The kingdom of all Israel and Judah, the same as the house of Jacob just below, though a different fate awaits this, regarded as the covenant nation, whose are the promises. Destroy it, etc; as was threatened (Deu_6:15). Saving that. In spite of the destruction of the wicked people, God's promises hold good, and there is still a remnant who shall be saved (Jer_30:11).
The sinful kingdom. The kingdom of all Israel and Judah, the same as the house of Jacob just below, though a different fate awaits this, regarded as the covenant nation, whose are the promises. Destroy it, etc; as was threatened (Deu_6:15). Saving that. In spite of the destruction of the wicked people, God's promises hold good, and there is still a remnant who shall be saved (Jer_30:11).
9For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth.
Jamieson-Fausset-Brown
9. sift--I will cause the Israelites to be tossed about through all nations as corn is shaken about in a sieve, in such a way, however, that while the chaff and dust (the wicked) fall through (perish), all the solid grains (the godly elect) remain (are preserved), (Ro 11:26; compare Note, see on Jr 3:14). So spiritual Israel's final safety is ensured (Lu 22:32; Joh 10:28; 6:39).
9. sift--I will cause the Israelites to be tossed about through all nations as corn is shaken about in a sieve, in such a way, however, that while the chaff and dust (the wicked) fall through (perish), all the solid grains (the godly elect) remain (are preserved), (Ro 11:26; compare Note, see on Jr 3:14). So spiritual Israel's final safety is ensured (Lu 22:32; Joh 10:28; 6:39).
The Pulpit Commentary
For, lo! He explains how and why the whole nation is not destroyed. I will sift. Israel is to be dispersed among the nations, tried and winnowed among them by affliction and persecution, that the evil may fall to the ground and perish, and the good be preserved. The word rendered "sift" implies "to shake to and fro;" and this shaking shall show who are the true Israelites and who are the false, who retain their faith and cleave to the Lord under all difficulties, and who lose their hold of true religion and assimilate themselves to the heathen among whom they dwell. These last shall not return from captivity. The least grain; Hebrew, tseror, "pebble;" so the Vulgate, lapillus; Septuagint, σύντριμμα," fragment." It is used in 2Sa_17:13 of small stones in a building; here as hard groan in distinction from loose chaff (Keil). The solid grain, the good wheat, are the righteous, who, when the chaff and dust are cast away, are stored in the heavenly garner, prove themselves of the election, and inherit the promises (comp. Isa_6:13; Eze_20:38; Mat_3:12). Fall upon the earth; i.e. perish, be lost (1Sa_26:20).
For, lo! He explains how and why the whole nation is not destroyed. I will sift. Israel is to be dispersed among the nations, tried and winnowed among them by affliction and persecution, that the evil may fall to the ground and perish, and the good be preserved. The word rendered "sift" implies "to shake to and fro;" and this shaking shall show who are the true Israelites and who are the false, who retain their faith and cleave to the Lord under all difficulties, and who lose their hold of true religion and assimilate themselves to the heathen among whom they dwell. These last shall not return from captivity. The least grain; Hebrew, tseror, "pebble;" so the Vulgate, lapillus; Septuagint, σύντριμμα," fragment." It is used in 2Sa_17:13 of small stones in a building; here as hard groan in distinction from loose chaff (Keil). The solid grain, the good wheat, are the righteous, who, when the chaff and dust are cast away, are stored in the heavenly garner, prove themselves of the election, and inherit the promises (comp. Isa_6:13; Eze_20:38; Mat_3:12). Fall upon the earth; i.e. perish, be lost (1Sa_26:20).
10All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us.
Jamieson-Fausset-Brown
10. All the sinners--answering to the chaff in the image in Am 9:9, which falls on the earth, in opposition "to the grain" that does not "fall."
overtake ... us--"come on us from behind" [Maurer].
10. All the sinners--answering to the chaff in the image in Am 9:9, which falls on the earth, in opposition "to the grain" that does not "fall."
overtake ... us--"come on us from behind" [Maurer].
The Pulpit Commentary
If any are to be saved, it will not be the sinners; they need not flatter themselves that their wilful blindness shall secure them. The evil shall not overtake. They lulled themselves into a false security, and shut their cars against the warnings of the prophets; but that would avail them nothing. Prevent; come upon suddenly, surprise.
If any are to be saved, it will not be the sinners; they need not flatter themselves that their wilful blindness shall secure them. The evil shall not overtake. They lulled themselves into a false security, and shut their cars against the warnings of the prophets; but that would avail them nothing. Prevent; come upon suddenly, surprise.
In That Day I Will Raise Up the Tabernacle of David
★11In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old:
Jamieson-Fausset-Brown
11. In that day--quoted by James (Ac 15:16, 17), "After this," that is, in the dispensation of Messiah (Ge 49:10; Ho 3:4, 5; Joe 2:28; 3:1).
tabernacle of David--not "the house of David," which is used of his affairs when prospering (2Sa 3:1), but the tent or booth, expressing the low condition to which his kingdom and family had fallen in Amos' time, and subsequently at the Babylonian captivity before the restoration; and secondarily, in the last days preceding Israel's restoration under Messiah, the antitype to David (Psa 102:13, 14; Jr 30:9; Eze 34:24; 37:24; see on Is 12:1). The type is taken from architecture (Ep 2:20). The restoration under Zerubbabel can only be a partial, temporary fulfilment; for it did not include Israel, which nation is the main subject of Amos' prophecies, but only Judah; also Zerubbabel's kingdom was not independent and settled; also all the prophets end their prophecies with Messiah, whose advent is the cure of all previous disorders. "Tabernacle" is appropriate to Him, as His human nature is the tabernacle which He assumed in becoming Immanuel, "God with us" (Joh 1:14). "Dwelt," literally, tabernacled "among us" (compare Re 21:3). Some understand "the tabernacle of David" as that which David pitched for the ark in Zion, after bringing it from Obed-edom's house. It remained there all his reign for thirty years, till the temple of Solomon was built, whereas the "tabernacle of the congregation" remained at Gibeon (2Ch 1:3), where the priests ministered in sacrifices (1Ch 16:39). Song and praise was the service of David's attendants before the ark (Asaph, &c.): a type of the gospel separation between the sacrificial service (Messiah's priesthood now in heaven) and the access of believers on earth to the presence of God, apart from the former (compare 2Sa 6:12-17; 1Ch 16:37-39; 2Ch 1:3).
breaches thereof--literally, "of them," that is, of the whole nation, Israel as well as Judah.
as in ... days of old--as it was formerly in the days of David and Solomon, when the kingdom was in its full extent and undivided.
11. In that day--quoted by James (Ac 15:16, 17), "After this," that is, in the dispensation of Messiah (Ge 49:10; Ho 3:4, 5; Joe 2:28; 3:1).
tabernacle of David--not "the house of David," which is used of his affairs when prospering (2Sa 3:1), but the tent or booth, expressing the low condition to which his kingdom and family had fallen in Amos' time, and subsequently at the Babylonian captivity before the restoration; and secondarily, in the last days preceding Israel's restoration under Messiah, the antitype to David (Psa 102:13, 14; Jr 30:9; Eze 34:24; 37:24; see on Is 12:1). The type is taken from architecture (Ep 2:20). The restoration under Zerubbabel can only be a partial, temporary fulfilment; for it did not include Israel, which nation is the main subject of Amos' prophecies, but only Judah; also Zerubbabel's kingdom was not independent and settled; also all the prophets end their prophecies with Messiah, whose advent is the cure of all previous disorders. "Tabernacle" is appropriate to Him, as His human nature is the tabernacle which He assumed in becoming Immanuel, "God with us" (Joh 1:14). "Dwelt," literally, tabernacled "among us" (compare Re 21:3). Some understand "the tabernacle of David" as that which David pitched for the ark in Zion, after bringing it from Obed-edom's house. It remained there all his reign for thirty years, till the temple of Solomon was built, whereas the "tabernacle of the congregation" remained at Gibeon (2Ch 1:3), where the priests ministered in sacrifices (1Ch 16:39). Song and praise was the service of David's attendants before the ark (Asaph, &c.): a type of the gospel separation between the sacrificial service (Messiah's priesthood now in heaven) and the access of believers on earth to the presence of God, apart from the former (compare 2Sa 6:12-17; 1Ch 16:37-39; 2Ch 1:3).
breaches thereof--literally, "of them," that is, of the whole nation, Israel as well as Judah.
as in ... days of old--as it was formerly in the days of David and Solomon, when the kingdom was in its full extent and undivided.
The Pulpit Commentary
Part IV. EPILOGUE. THE ESTABLISHMENT OF THE NEW KINGDOM AND THE REIGN OF MESSIAH. THE KINGDOM SHALL EMBRACE ALL NATIONS (Amo_9:11, Amo_9:12), SHALL BE ENRICHED WITH SUPERABUNDANT SPIRITUAL BLESSINGS (Amo_9:13, Amo_9:14), AND SHALL ENDURE FOREVER (Amo_9:15).
In that day. When the judgment has fallen. The passage is quoted by St. James (Act_15:16, Act_15:27), mostly from the Greek, in confirmation of the doctrine that the Church of God is open to all, whether Jew or Gentile. The tabernacle (sukkah): hut, or tent (as Jon_4:5); no palace now, but fallen to low esthete, a "little house" (Amo_6:11). The prophet refers probably to the fall of the kingdom of David in the ruin wrought by the Chaldeans. Interpreted spiritually, the passage shadows forth the universal Church of Christ, raised from that of the Jews. Pusey notes that in the Talmud Christ is called "the Son of the fallen." The breaches. The house of David had sustained breaches under the hands of Jeroboam and Joash, and in the severance of the ten tribes at the hands of Assyriaus and Chaldees; these should be repaired. Unity should be restored, the captives should return, and another kingdom should be established under another David, the Messiah. Judah's temporary prosperity under Uzziah and Hezekiah would have been a totally inadequate fulfilment of the prophecy. Prophecies of the temporal and spiritual are, as usual, blended together and run up into each other. His ruins. The destroyed places of David! will build it; Hebrew, her. The whole Jewish Church (comp. Jer_31:4; Jer_33:7). As in the days of old. The days of David and Solomon, the most flourishing times of the kingdom (2Sa_7:11, 2Sa_7:12, 2Sa_7:16). In the expression, "of old," Hebrew, "of eternity," may lurk an idea of the length of time that must elapse before the fulfilment of the promise. Septuagint, Ἀνοικοδομήσω αὐτὴν καθὼς αἱ ἡμέραι τοῦ αἰῶνος, "I will build it up as are the days of eternity." This seems to signify that the building is to last forever.
Part IV. EPILOGUE. THE ESTABLISHMENT OF THE NEW KINGDOM AND THE REIGN OF MESSIAH. THE KINGDOM SHALL EMBRACE ALL NATIONS (Amo_9:11, Amo_9:12), SHALL BE ENRICHED WITH SUPERABUNDANT SPIRITUAL BLESSINGS (Amo_9:13, Amo_9:14), AND SHALL ENDURE FOREVER (Amo_9:15).
In that day. When the judgment has fallen. The passage is quoted by St. James (Act_15:16, Act_15:27), mostly from the Greek, in confirmation of the doctrine that the Church of God is open to all, whether Jew or Gentile. The tabernacle (sukkah): hut, or tent (as Jon_4:5); no palace now, but fallen to low esthete, a "little house" (Amo_6:11). The prophet refers probably to the fall of the kingdom of David in the ruin wrought by the Chaldeans. Interpreted spiritually, the passage shadows forth the universal Church of Christ, raised from that of the Jews. Pusey notes that in the Talmud Christ is called "the Son of the fallen." The breaches. The house of David had sustained breaches under the hands of Jeroboam and Joash, and in the severance of the ten tribes at the hands of Assyriaus and Chaldees; these should be repaired. Unity should be restored, the captives should return, and another kingdom should be established under another David, the Messiah. Judah's temporary prosperity under Uzziah and Hezekiah would have been a totally inadequate fulfilment of the prophecy. Prophecies of the temporal and spiritual are, as usual, blended together and run up into each other. His ruins. The destroyed places of David! will build it; Hebrew, her. The whole Jewish Church (comp. Jer_31:4; Jer_33:7). As in the days of old. The days of David and Solomon, the most flourishing times of the kingdom (2Sa_7:11, 2Sa_7:12, 2Sa_7:16). In the expression, "of old," Hebrew, "of eternity," may lurk an idea of the length of time that must elapse before the fulfilment of the promise. Septuagint, Ἀνοικοδομήσω αὐτὴν καθὼς αἱ ἡμέραι τοῦ αἰῶνος, "I will build it up as are the days of eternity." This seems to signify that the building is to last forever.
★12That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.
Jamieson-Fausset-Brown
12. That they may possess ... remnant of Edom, and of all the heathen--"Edom," the bitter foe, though the brother, of Israel; therefore to be punished (Am 1:11, 12), Israel shall be lord of the "remnant" of Edom left after the punishment of the latter. James quotes it, "That the residue of men might seek after the Lord, and all the Gentiles," &c. For "all the heathen" nations stand on the same footing as Edom: Edom is the representative of them all. The residue or remnant in both cases expresses those left after great antecedent calamities (Ro 9:27; Zec 14:16). Here the conversion of "all nations" (of which the earnest was given in James's time) is represented as only to be realized on the re-establishment of the theocracy under Messiah, the Heir of the throne of David (Am 9:11). The possession of the heathen nations by Israel is to be spiritual, the latter being the ministers to the former for their conversion to Messiah, King of the Jews; just as the first conversions of pagans were through the ministry of the apostles, who were Jews. Compare Is 54:3, "thy seed shall inherit the Gentiles" (compare Is 49:8; Ro 4:13). A remnant of Edom became Jews under John Hyrcanus, and the rest amalgamated with the Arabians, who became Christians subsequently.
which are called by my name--that is, who belong to Me, whom I claim as Mine (Psa 2:8); in the purposes of electing grace, God terms them already called by His name. Compare the title, "the children," applied by anticipation, He 2:14. Hence as an act of sovereign grace, fulfilling His promise, it is spoken of God. Proclaim His title as sovereign, "the Lord that doeth this" ("all these things," Ac 15:17, namely, all these and such like acts of sovereign love).
12. That they may possess ... remnant of Edom, and of all the heathen--"Edom," the bitter foe, though the brother, of Israel; therefore to be punished (Am 1:11, 12), Israel shall be lord of the "remnant" of Edom left after the punishment of the latter. James quotes it, "That the residue of men might seek after the Lord, and all the Gentiles," &c. For "all the heathen" nations stand on the same footing as Edom: Edom is the representative of them all. The residue or remnant in both cases expresses those left after great antecedent calamities (Ro 9:27; Zec 14:16). Here the conversion of "all nations" (of which the earnest was given in James's time) is represented as only to be realized on the re-establishment of the theocracy under Messiah, the Heir of the throne of David (Am 9:11). The possession of the heathen nations by Israel is to be spiritual, the latter being the ministers to the former for their conversion to Messiah, King of the Jews; just as the first conversions of pagans were through the ministry of the apostles, who were Jews. Compare Is 54:3, "thy seed shall inherit the Gentiles" (compare Is 49:8; Ro 4:13). A remnant of Edom became Jews under John Hyrcanus, and the rest amalgamated with the Arabians, who became Christians subsequently.
which are called by my name--that is, who belong to Me, whom I claim as Mine (Psa 2:8); in the purposes of electing grace, God terms them already called by His name. Compare the title, "the children," applied by anticipation, He 2:14. Hence as an act of sovereign grace, fulfilling His promise, it is spoken of God. Proclaim His title as sovereign, "the Lord that doeth this" ("all these things," Ac 15:17, namely, all these and such like acts of sovereign love).
The Pulpit Commentary
That they (the true children of Israel) may possess the remnant of Edom; i.e. those who were nearest in blood, and yet most hostile of all men. David had subdued the Edomites (2Sa_8:14; 1Ki_11:16), and Amaziah had inflicted a great slaughter upon them (2Ki_14:7); but later they recovered their independence (2Ki_16:6, where "Edomites" should be read for "Syrians;" 2Ch_28:17), and were actively hostile against the Jews. It was on this account that they were emphatically denounced by Obadiah. "The remnant" is mentioned because, according to the threat in Amo_1:11, Amo_1:12, they would be punished so that only a few would escape. The Septuagint gives ,Ὅπως ἐκζητήσωσιν οἱ κατάλοιποι τὼν ἀνθρώπων, [τὸν κύριον, Alexandrian], "That the remnant of men may earnestly seek the Lord," regarding Edom as a representative of aliens from God, and altering the text to make the sense more generally intelligible, This version, which reads "Adam," men, instead of "Edom," is endorsed by St. James. Which are called by my Name; "over whom my Name hath been called". This is closer to the Hebrew; but the meaning is much the same, viz. all those who are dedicated to God and belong to him being by faith incorporated into the true Israel. The Messianic kingdom shall be established in order that salvation may be extended to all hastens who embrace it. Saith the Lord; is the saying of Jehovah. This is added to show the immutability of the promise. The covenant God himself hath predicted it.
That they (the true children of Israel) may possess the remnant of Edom; i.e. those who were nearest in blood, and yet most hostile of all men. David had subdued the Edomites (2Sa_8:14; 1Ki_11:16), and Amaziah had inflicted a great slaughter upon them (2Ki_14:7); but later they recovered their independence (2Ki_16:6, where "Edomites" should be read for "Syrians;" 2Ch_28:17), and were actively hostile against the Jews. It was on this account that they were emphatically denounced by Obadiah. "The remnant" is mentioned because, according to the threat in Amo_1:11, Amo_1:12, they would be punished so that only a few would escape. The Septuagint gives ,Ὅπως ἐκζητήσωσιν οἱ κατάλοιποι τὼν ἀνθρώπων, [τὸν κύριον, Alexandrian], "That the remnant of men may earnestly seek the Lord," regarding Edom as a representative of aliens from God, and altering the text to make the sense more generally intelligible, This version, which reads "Adam," men, instead of "Edom," is endorsed by St. James. Which are called by my Name; "over whom my Name hath been called". This is closer to the Hebrew; but the meaning is much the same, viz. all those who are dedicated to God and belong to him being by faith incorporated into the true Israel. The Messianic kingdom shall be established in order that salvation may be extended to all hastens who embrace it. Saith the Lord; is the saying of Jehovah. This is added to show the immutability of the promise. The covenant God himself hath predicted it.
The Plowman Shall Overtake the Reaper
13Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt.
Jamieson-Fausset-Brown
13. the days come--at the future restoration of the Jews to their own land.
ploughman shall overtake ... reaper ... treader of grapes him that soweth--fulfilling Le 26:5. Such shall be the abundance that the harvest and vintage can hardly be gathered before the time for preparing for the next crop shall come. Instead of the greater part of the year being spent in war, the whole shall be spent in sowing and reaping the fruits of earth. Compare Is 65:21-23, as to the same period.
soweth seed--literally, "draweth it forth," namely, from the sack in order to sow it.
mountains ... drop sweet wine--an appropriate image, as the vines in Palestine were trained on terraces at the sides of the hills.
13. the days come--at the future restoration of the Jews to their own land.
ploughman shall overtake ... reaper ... treader of grapes him that soweth--fulfilling Le 26:5. Such shall be the abundance that the harvest and vintage can hardly be gathered before the time for preparing for the next crop shall come. Instead of the greater part of the year being spent in war, the whole shall be spent in sowing and reaping the fruits of earth. Compare Is 65:21-23, as to the same period.
soweth seed--literally, "draweth it forth," namely, from the sack in order to sow it.
mountains ... drop sweet wine--an appropriate image, as the vines in Palestine were trained on terraces at the sides of the hills.
The Pulpit Commentary
The prophet expatiates upon the rich blessings which shall follow the establishment of the kingdom. Under the figure of a supernatural fertility are represented the victories of grace (comp. Isa_11:6; Eze_26:10, etc.; Eze_34:25, etc.). The blessing is founded on the Mosaic promise (Le 26:5). The ploughman shall overtake the reaper. Ploughing and harvest shall be continuous, without sensible interval. The treader of grapes him that soweth seed. The vintage should be so abundant that it should last till sowing time. The mountains shall drop sweet wine. This is from Joe_3:18. And all the hills shall melt. As Joel says, "shall flow with milk," in this promised land "flowing with milk and honey." Septuagint, πάντες οἱ βουνοὶ σύμφυτοι ἔσονται, "all the hills shall be planted" with vines and olives. For, as Corn. a Lapide quotes, "Bacchus amat colles" (Virg; 'Georg.,' 2:113). The hyperbolical expressions in the text are not to be taken literally; they depict in bright colours the blessings of the kingdom of Messiah. Material and temporal blessings are generally represented as closely connected with spiritual, and as figurative of them. Such predictions, understood literally, are common in the so called Sibylline Books; see e.g. lib. 3:743, etc; where, among other prodigies, we have—
Πηγάς τε ῥήξει γλυκερὰς λευκοῖο γάλακτος
One is reminded of the golden age depicted by Virgil in his fourth eclogue. Trochon cites Claudian, 'In Rufin.,' 1:381, etc.—
"... nec vomere sulcus adunco
Findetur; subitis messor gaudebit aristis.
Rorabunt querceta favis; stagnantia passim
Vina fluent, oleique lacus."
The prophet expatiates upon the rich blessings which shall follow the establishment of the kingdom. Under the figure of a supernatural fertility are represented the victories of grace (comp. Isa_11:6; Eze_26:10, etc.; Eze_34:25, etc.). The blessing is founded on the Mosaic promise (Le 26:5). The ploughman shall overtake the reaper. Ploughing and harvest shall be continuous, without sensible interval. The treader of grapes him that soweth seed. The vintage should be so abundant that it should last till sowing time. The mountains shall drop sweet wine. This is from Joe_3:18. And all the hills shall melt. As Joel says, "shall flow with milk," in this promised land "flowing with milk and honey." Septuagint, πάντες οἱ βουνοὶ σύμφυτοι ἔσονται, "all the hills shall be planted" with vines and olives. For, as Corn. a Lapide quotes, "Bacchus amat colles" (Virg; 'Georg.,' 2:113). The hyperbolical expressions in the text are not to be taken literally; they depict in bright colours the blessings of the kingdom of Messiah. Material and temporal blessings are generally represented as closely connected with spiritual, and as figurative of them. Such predictions, understood literally, are common in the so called Sibylline Books; see e.g. lib. 3:743, etc; where, among other prodigies, we have—
Πηγάς τε ῥήξει γλυκερὰς λευκοῖο γάλακτος
One is reminded of the golden age depicted by Virgil in his fourth eclogue. Trochon cites Claudian, 'In Rufin.,' 1:381, etc.—
"... nec vomere sulcus adunco
Findetur; subitis messor gaudebit aristis.
Rorabunt querceta favis; stagnantia passim
Vina fluent, oleique lacus."
14And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them.
Jamieson-Fausset-Brown
14. build the waste cities--(Is 61:4; Eze 36:33-36).
14. build the waste cities--(Is 61:4; Eze 36:33-36).
The Pulpit Commentary
I will bring again the captivity; i.e. I will repair the misery which they have suffered. The expression is here metaphorical, and does not necessarily refer to any restoration to an earthly Canaan. Shall build the waste cities (Isa_54:3). All these promised blessings are in marked contrast to the punishments threatened (Deu_28:30, Deu_28:33, Deu_28:39; compare similar premises in Isa_65:21, etc.).
I will bring again the captivity; i.e. I will repair the misery which they have suffered. The expression is here metaphorical, and does not necessarily refer to any restoration to an earthly Canaan. Shall build the waste cities (Isa_54:3). All these promised blessings are in marked contrast to the punishments threatened (Deu_28:30, Deu_28:33, Deu_28:39; compare similar premises in Isa_65:21, etc.).
15And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the LORD thy God.
Jamieson-Fausset-Brown
15. plant them ... no more be pulled up--(Jr 32:41).
thy God--Israel's; this is the ground of their restoration, God's original choice of them as His.
15. plant them ... no more be pulled up--(Jr 32:41).
thy God--Israel's; this is the ground of their restoration, God's original choice of them as His.
The Pulpit Commentary
The blessing shall last forever. They shall no more be pulled up. This was not true of the literal Israel; it must be taken of the spiritual seed, planted in God's land, the Church of Christ, against which the gates of hell shall not prevail. "Lo," says Christ, "I am with you alway, even unto the end of the world" (Mat_28:20)
The blessing shall last forever. They shall no more be pulled up. This was not true of the literal Israel; it must be taken of the spiritual seed, planted in God's land, the Church of Christ, against which the gates of hell shall not prevail. "Lo," says Christ, "I am with you alway, even unto the end of the world" (Mat_28:20)
THE HOLY BIBLE
Amos
Chapter 9
Translated out of the original tongues, and with the former translations diligently compared and revised.
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