Chapter 9

1 The certainty of the desolation. 11 The restoring of the tabernacle of David.

1. I saw the Lord. The prophet is given a glimpse of the Majesty of heaven, here depicted as ready to punish His rebellious people (see Isa. 6:1; Eze. 10:1).

The altar. Some interpret this “altar” as that of the calf worship at Bethel, the Lord placing Himself by it for the purposes of condemnation and judgment. Others hold that, since there was more than one altar at Bethel (ch. 3:14), here the altar of burnt offering at Jerusalem is meant.

Smite. This is probably addressed to a destroying angel (see 2 Sam. 24:15, 16; 2 Kings 19:35).

Lintel of the door. Heb. kaphtor. The word is used to describe the knob, “knop” (KJV), of the lampstand in the ancient sanctuary (Ex. 25:31, 33). Here kaphtor probably describes a capital, perhaps of a pillar.

Posts. Heb. sippim, “thresholds,” or “sills.” This smiting was to be of such force that the structure of the building would be loosened and weakened, the thresholds shaken, and the structure destroyed.

Cut them. The falling structure is pictured as injuring or killing the people with its falling ruins.

Last of them. That is, those who shall survive this destruction. They will have no prospect of escape, for they will be slain with the sword.

2. Though they dig. Verses 2–4 emphasize the futility of attempting to escape (see Ps. 139:1–12).

Hell. Heb.sheХol, the figurative dwelling place of the dead, where those who have died are represented as sleeping together (see on Prov. 15:11).

Take them. For the purpose of punishment.

3. Carmel. Particularly alluded to as a hiding place, perhaps because of its caves, rocky clefts, forests, and dense shrubbery, which afforded many opportunities for concealment.

4. Go into captivity. These wicked apostates would not be safe from the sword, even in lands of captivity (see Lev. 26:33).

Set mine eyes. See Ps. 34:15, 16; Jer. 44:11.

5. Lord God of hosts. See on Jer. 7:3. God is able to fulfill His judgments, for He is the ruler of all the “hosts” of heaven, not only of the heavenly bodies, but of the celestial beings of every order and station.

Shall melt. Compare Ps. 46:6; 97:3–5; Micah 1:4; Nahum 1:5.

It shall rise. See on ch. 8:8.

6. Stories. Heb. maФaloth, literally, “ascents.” The word frequently describes “stairs” (Ex. 20:26; 1 Kings 10:19; Eze. 40:6; etc.). Its exact meaning here is uncertain. Some think “chambers” are meant (see RSV), although “chambers” is more properly the translation of Фaliyyoth, a word from the same root as maФaloth. “Chambers” would poetically designate the dwelling place of God.

Troop. Heb. Хaguddah, a word of uncertain meaning here. It is translated “bunch” in Ex. 12:22, where it describes a bunch of hyssop; “troop” in 2 Sam. 2:25, where it describes the band of men that gathered behind Abner; and “burdens” in Isa. 58:6, where it describes the bands or bonds of a yoke. None of these meanings seems to fit the context of Amos’ statement. Some have suggested the meaning “structure,” or “vault.”

Poureth them out. See on ch. 5:8.

7. As … the Ethiopians. On an equal basis with other nations. The Israelites were the chosen people of God only on condition of obedience to the will of God (see on Ex. 19:5, 6; see Matt. 3:7–9). Israel were God’s chosen so long as they chose God. When they estranged themselves from Him, they became as strangers to Him.

Philistines. The mention of the Philistines and the Syrians here may well have been to draw Israel’s attention to the fact that they, as children of Jacob, were not the only ones who had been privileged to dwell in the Promised Land. Actually both the Syrians and the Philistines lived in territory that God had promised to the seed of Abraham (Gen. 15:18). Israel had failed to press forward by faith in God to possess all the land. Now, in the days of Amos, the people of the rebellious northern kingdom were to see that their residence in the Promised Land did not necessarily signify God’s approval—their heathen neighbors lived there also.

Caphtor. Probably to be identified with the island of Crete (see on Gen. 10:14).

Kir. Its location is uncertain (see on ch. 1:5).

8. The sinful kingdom. As wicked as the nation is, and as deserving of utter destruction, God graciously promises that a remnant will be saved (see Jer. 30:3, 11). Many from the tribes of Israel did return with the returning exiles of Judah (see on Hosea 1:11; 9:17).

9. I will sift. Literally, “I will toss about,” or “I will cause to stagger,” the causative form of the verb nuaФ (see on ch. 8:12). Israel will be scattered “among all nations,” and there tossed about, as it were, in the “sieve” of affliction and persecution that it might be determined through this trial who will remain loyal followers of God and who will cleave to the heathen and refuse to return from captivity.

10. Die by the sword. None of those who deceived themselves with a false security, refusing to give heed to the prophet’s warning, will be saved.

Prevent. Heb. qadam, “to be in front,” “to meet,” or “to confront.” Those who disregarded the prophet’s warnings boastfully declared that trouble could neither “overtake” them from behind nor “confront” them from before.

11. In that day. Amos now turns from the dark picture of his people’s sinfulness and consequent chastisement to the bright and glorious promises of future restoration. These promises were fulfilled part to those who returned after the Babylonian exile. They could have been realized fully, but both Israel and Judah failed to live up to their possibilities (see pp. 30–32). Consequently, the Lord gave the Gentiles the opportunity that Israel lost, and these glorious promises will be realized by the faithful ones of all nations who will compose the church of the Lord (see Acts 15:13–17; PK 714, 715).

The tabernacle. Literally, “the booth” (see Jonah 4:5), or “the covert of foliage.” A tabernacle “that is fallen” is a tragic figure representing the sad spiritual state of Israel before its captivity. With the failure of literal Israel the spiritual significance of this passage is now to be found in the shadowing forth of the universal church of Christ, the spiritual Israel that arose out of the lost opportunity of literal Israel (see Matt. 23:37, 38 Acts 13:44–48; see further pp. 35, 36).

The breaches. The house of David was broken internally by the rebellion of Jeroboam I (see 1 Kings 12), and externally by the conquests of the Assyrians and the Babylonians (see 2 Kings 15:29; 17:1–6; 18:9–13; 24; 25). These “breaches” were partially repaired, these “ruins” were raised up to some extent, when the captives were returned. But when the Jewish nation rejected its Saviour, the blessings and promises of the nation of Israel were given to those who were the spiritual seed of Abraham, the followers of Christ (see Gal. 3:29; see above under “In that day”).

12. Edom. Heb. ХEdom. The Edomites, later called Idumaeans, were the most closely related to Israel of the surrounding nations, and among the most hostile (see on ch. 1:11). The “remnant” evidently refers to those who would escape the punishment pronounced in ch. 1:11, 12.

In place of “Edom” the LXX reads “men,” evidently a translation from the Heb. Хadam, which differs from Хedom only in its vowels (see Vol. I, pp. 25, 26).

Heathen. Or, “Gentiles.” The apostle James’s quotation of this passage closely approximates the LXX of vs. 11, 12 (see Acts 15:16, 17).

13. Behold, the days come. Verses 13–15 depict in striking language the multitude of blessings that might have come to literal Israel (see on v. 11) but now will come to all who are the true Israel of God (see PK 300).

Plowman shall overtake. The “plowman” will catch up with the “reaper,” because sowing and reaping will follow each other with no break in time. So abundant will be the harvest and the vintage that, figuratively speaking, they cannot be fully gathered before the next plowing and sowing begin.

14. Bring again. The primary reference of this phrase was to the Jews’ return from exile at the close of the 70 years’ captivity (see 2 Chron. 36:22, 23; Jer. 29:10–14). However, this verse also points forward to the final scenes of the great controversy between good and evil, when the “captives” redeemed from sin will dwell in eternal peace and happiness (see Isa. 65:21, 22; PK 300).

15. I will plant. A figure of speech denoting permanence of establishment (see Jer. 24:6).

Which I have given. The promise made to Abraham that his seed would inherit the land of Canaan (see on Gen. 15:13) was fulfilled partially when the children of Israel entered the Promised Land under Joshua. The purpose of God was still being carried out when the Jews returned to Palestine after the Babylonian captivity. However, the final fulfillment of this wonderful promise will come when the Holy City, the New Jerusalem, comes “down from God out of heaven” (Rev. 21:2) and is established permanently in the land of Canaan (see on Zech. 14:4). For further comment see pp. 29, 30.

Ellen G. White comments

5    PK 286

6     MH 414

8–10PK 285

9     EW 269; 1T 99, 332, 431; 5T 80

13–15PK 300