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9. Israel to Be Destroyed

¹ I saw the Lord standing by the altar, and he said:

   “Strike the tops of the pillars
   so that the thresholds shake.
Bring them down on the heads of all the people;
   those who are left I will kill with the sword.
Not one will get away,
   none will escape.
² Though they dig down to the depths below,
   from there my hand will take them.
Though they climb up to the heavens above,
   from there I will bring them down.
³ Though they hide themselves on the top of Carmel,
   there I will hunt them down and seize them.
Though they hide from my eyes at the bottom of the sea,
   there I will command the serpent to bite them.
⁴ Though they are driven into exile by their enemies,
   there I will command the sword to slay them.

“I will keep my eye on them
for harm and not for good.”

    ⁵ The Lord, the LORD Almighty—
he touches the earth and it melts,
   and all who live in it mourn;
the whole land rises like the Nile,
   then sinks like the river of Egypt;
⁶ he builds his lofty palace The meaning of the Hebrew for this phrase is uncertain. in the heavens
   and sets its foundation The meaning of the Hebrew for this word is uncertain. on the earth;
he calls for the waters of the sea
   and pours them out over the face of the land—
   the LORD is his name.

    ⁷ “Are not you Israelites
   the same to me as the Cushites That is, people from the upper Nile region?” declares the LORD.
“Did I not bring Israel up from Egypt,
   the Philistines from Caphtor That is, Crete
   and the Arameans from Kir?

    ⁸ “Surely the eyes of the Sovereign LORD
   are on the sinful kingdom.
I will destroy it
   from the face of the earth.
Yet I will not totally destroy
   the descendants of Jacob,” declares the LORD.
⁹ “For I will give the command,
   and I will shake the people of Israel
   among all the nations
as grain is shaken in a sieve,
   and not a pebble will reach the ground.
¹⁰ All the sinners among my people
   will die by the sword,
all those who say,
   ‘Disaster will not overtake or meet us.’

Israel’s Restoration

¹¹ “In that day

   “I will restore David’s fallen shelter—
   I will repair its broken walls
   and restore its ruins—
   and will rebuild it as it used to be,
¹² so that they may possess the remnant of Edom
   and all the nations that bear my name, Hebrew; Septuagint so that the remnant of people / and all the nations that bear my name may seek me” declares the LORD, who will do these things.

¹³ “The days are coming,” declares the LORD,

   “when the reaper will be overtaken by the plowman
   and the planter by the one treading grapes.
New wine will drip from the mountains
   and flow from all the hills,
    ¹⁴ and I will bring my people Israel back from exile. Or will restore the fortunes of my people Israel

   “They will rebuild the ruined cities and live in them.
   They will plant vineyards and drink their wine;
   they will make gardens and eat their fruit.
¹⁵ I will plant Israel in their own land,
   never again to be uprooted
   from the land I have given them,”

says the LORD your God.

Amos goes on with the same subject, — that God without any measure of cruelty would execute extreme vengeance on a reprobate people: Die, he says, by the sword all the wicked of my people. In naming the wicked of the people, he meant no doubt to include the whole people; though if any one thinks that the elect are by implication excepted, who were mixed with the ungodly, I do not object: this is probable; but yet the Prophet speaks here of the people generally. He says that the wicked of the people would perish by the sword: for it was not the sin of a few that Amos here refers to, but the sin which prevailed among the whole nation. Then all the wicked of my people shall die by the sword. He points out what sort of people they were, or at least he mentions the chief mark by which their impiety might be discovered, — they obstinately despised all the judgments of God, They say, It will not draw near; nor lay hold on our account, the evil.

Security then, which of itself ever generates a contempt of God, is here mentioned as the principal mark of impiety. And doubtless the vices of men reach a point that is past hope, when they are touched neither by fear nor shame, but expect God’s judgments without any concern or anxiety. Since then they thus drove far away from themselves all threatening, while at the same time they were ill at ease with themselves, and as it were burying themselves in deep caverns, and seeking false peace to their consciences, they were in a torpor, or rather stupor, incapable of any remedy. It is, therefore, no wonder that the Prophet lays down here this mark of security, when he is showing that there was no remnant of a sound mind in this people. Die then shall all the wicked by the sword, even those who say, It will not draw near; nor anticipate us, on our account, the evil: for we can not explain the word הקדים, ekodim, in any other way than by referring it to the threatening. For the Prophets, we know, commonly declared that the day of the Lord was at hand, that his hand was already armed, that it had already seized the sword. As then the Prophets, in order to smite despisers with fear, were wont to threaten a near punishment; so the Prophet does here; wishing to expose the impious stupor of the people, he says, “You think that there will not be such haste as is foretold to you by the Prophets; but this sheer perverseness will be the cause of your ruin.”

As to the expression, It will not come on our account, from a regard to us, it deserves to be noticed. Though hypocrites confess in general, that they cannot escape the hand of God, yet they still separate themselves from the common class, as if they are secured by some peculiar privilege. They therefore set up something in opposition to God, that they may not be blended with others. This folly the Prophet indirectly condemns by saying, that hypocrites are in a quiet and tranquil state, because they think that there will be to them no evil in common with the rest, as also they say in Isaiah 28:15, ‘The scourge, if it passes, will not yet reach us.’ We now then see what the Prophet has hitherto taught, and the meaning of these four verses which we have just explained. Now follows the promise —