Amos 9:5
And the Lord GOD of hosts is he that touches 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.
Jump to: BarnesBensonBICalvinCambridgeClarkeDarbyEllicottExpositor'sExp DctGaebeleinGSBGillGrayHaydockHastingsHomileticsJFBKDKJTLangeMacLarenMHCMHCWParkerPoolePulpitSermonSCOTTBWESTSK
(5, 6) Accumulate in grand imagery the majesty, power, and irresistible resources of the Lord, who has at length become their enemy. The very world itself melts, as Sinai did, at His touch.

The word “is” should be omitted in the rendering. The predicate “Jehovah (the Lord) is His name” (Amos 9:6) stands at the end of a series of attributive clauses.

Like a flood . . .—The sentence should run thus: The whole of it rises like the Nile, and subsides (or sinks) like the Egyptian Nile. The future tenses should be replaced by presents. (Comp. Amos 8:8.)

Storiesi.e., upper rooms (comp. Psalm 104:3). The word for “troop” is rightly rendered “arch,” or “vault,” from a root signifying to bind or compact together, the sky being regarded as a “firmament,” or solid extension, which rested on the earth as a foundation.

Amos 9:5-6. 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 צבא, 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. Amos 5:8. “The power and sure vengeance of the Deity,” says Bishop Newcome, “are very sublimely described in this and the four preceding verses.”9:1-10 The prophet, in vision, saw the Lord standing upon the idolatrous altar at Bethel. Wherever sinners flee from God's justice, it will overtake them. Those whom God brings to heaven by his grace, shall never be cast down; but those who seek to climb thither by vain confidence in themselves, will be cast down and filled with shame. That which makes escape impossible and ruin sure, is, that God will set his eyes upon them for evil, not for good. Wretched must those be on whom the Lord looks for evil, and not for good. The Lord would scatter the Jews, and visit them with calamities, as the corn is shaken in a sieve; but he would save some from among them. The astonishing preservation of the Jews as a distinct people, seems here foretold. If professors make themselves like the world, God will level them with the world. The sinners who thus flatter themselves, shall find that their profession will not protect them.And who is He who should do this? God, at whose command are all creatures. This is the hope of His servants; from where Hezekiah begins his prayer, "Lord of hosts, God of Israel" Isaiah 37:16. This is the hopelessness of His enemies. "That toucheth the land" or "earth, and it shall melt," rather, "hath melted." His Will and its fulfillment are one. "He spake, and it was; He commanded and it stood fast" Psalm 33:9. His Will is first, as the cause of what is done; in time they co-exist. He hath no need to put forth His strength; a touch, the slightest indication of His Will, sufficeth. If the solid earth, how much more its inhabitants! So the Psalmist says, "The pagan raged, the kingdoms were moved; He uttered His voice, the earth melted" Psalm 46:6. The hearts of men melt when they are afraid of His presence; human armies melt away, dispersed; the great globe itself shall dissolve into its ancient chaos at His Will. 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 prophet having foretold such sad, universal desolations, miseries beyond what this secure people could think possible, and such as the atheists among them censured, and derided as impossibilities, as Amos 9:10; now in this and the following verses to the 10th the prophet confirms his word, and the certainty of these future judgments.

The Lord; Adonai, the sovereign Lord.

God; Jehovah, who speaks and doth, and need no more than will to work and accomplish; so he made, sustaineth, and disposeth of all.

Of hosts; all the creatures are his army, and do what he commands them to do against his enemies.

Is he that toucheth: a light touch of his hand, he needs not as man to take great pains to break and dissolve hard metals, a touch of his finger will do this.

The land; either the inhabitants, or rather the land itself in which they dwelt, the land of Canaan; or more likely the whole earth, how firm and hard soever it seem to be.

And it shall melt, as snow before the sun in its hottest influences, or as wax before a mighty fire. He who can do this, can do all that I have denounced against you, O Israel. The rest of the verse, see Amos 8:8. And the Lord God of hosts is he that toucheth the land, and it shall melt,.... Which is another reason why it is impossible to escape the hands of a sin revenging God, because he is omnipotent as well as omniscient; he is the Lord of all the armies above and below; and if he but touch the land, any particular country, as the land of Israel, it shakes and trembles, and falls into a flow of water, or melts like wax; as when he toucheth the hills and mountains they smoke, being like fuel to fire; see Psalm 104:32;

and all that dwell therein shall mourn; their houses destroyed, their substance consumed, and all that is near and dear to them swallowed up:

and it shall rise up wholly like a flood, and shall be drowned as by the flood of Egypt; See Gill on Amos 8:8.

And 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.
5. And the Lord, Jehovah of hosts, is he that toucheth the land, and it melteth, and all that dwell therein mourn] In a thunderstorm, a cyclone, or an earthquake, for instance, spreading devastation upon the earth, and causing terror among its inhabitants. Cf. Psalm 104:32 (“he toucheth the mountains and they smoke”); Psalm 46:6 (“He uttereth his voice [viz. in thunder], the earth melteth”); Nahum 1:5; also Psalm 97:4-5. The last clause as in Amos 8:8.

and it riseth up, all of it, as the Nile, and sinketh (again), as the Nile of Egypt] A hyperbolical description of an earthquake, repeated almost verbatim from Amos 8:8 b.

5–6. Such a terrible announcement of judgement might seem to need confirmation: Amos therefore pauses, to describe, in two majestic verses, the power of the God who has been provoked, and who thus threatens His vengeance: all great movements in nature are due to Him (Amos 9:5); He sits on high and can control the elements (Amos 9:6).Verse 5. - 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 Amos 4:13; Amos 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 Haggai 1:2). Shall melt; σαλεύων (Septuagint); comp. Psalm 46:6; Psalm 97:5; Micah 1:4; Nahum 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 Amos 8:8, with some slight variation. In Joel 3:2 and Joel 3:3 Joel is speaking not of events belonging to his own time, or to the most recent past, but of that dispersion of the whole of the ancient covenant nation among the heathen, which was only completely effected on the conquest of Palestine and destruction of Jerusalem by the Romans, and which continues to this day; though we cannot agree with Hengstenberg, that this furnishes an argument in favour of the allegorical interpretation of the army of locusts in ch. 1 and 2. For since Moses had already foretold that Israel would one day be driven out among the heathen (Leviticus 26:33.; Deuteronomy 28:36.), Joel might assume that this judgment was a truth well known in Israel, even though he had not expressed it in his threatening of punishment in ch. 1 and 2. Joe 3:3 depicts the ignominious treatment of Israel in connection with this catastrophe. The prisoners of war are distributed by lot among the conquerors, and disposed of by them to slave-dealers at most ridiculous prices, - a boy for a harlot, a girl for a drink of wine. Even in Joel's time, many Israelites may no doubt have been scattered about in distant heathen lands (cf. v. 5); but the heathen nations had not yet cast lots upon the nation as a whole, to dispose of the inhabitants as slaves, and divide the land among themselves. This was not done till the time of the Romans.

(Note: After the conquest and destruction of Jerusalem, Titus disposed of the prisoners, whose number reached 97,000 in the course of the war, in the following manner: Those under seventeen years of age were publicly sold; of the remainder, some were executed immediately, some sent away to work in the Egyptian mines, some kept for the public shows to fight with wild beasts in all the chief cities of Rome; and only the tallest and most handsome for the triumphal procession in Rome (compare Josephus, de bell. Jud. vi. 9, 2, 3). And the Jews who were taken prisoners in the Jewish war in the time of Hadrian, are said to have been sold in the slave-market at Hebron at so low a price, that four Jews were disposed of for a measure of barley. Even in the contests of the Ptolemaeans and Seleucidae for the possession of Palestine, thousands of Jews were sold as prisoners of war. Thus, for example, the Syrian commander Nicanor, in his expedition against the Jews in the Maccabaean war, sold by anticipation, in the commercial towns along the Mediterranean, such Jews as should be made prisoners, at the rate of ninety prisoners for one talent; whereupon 1000 slave-dealers accompanied the Syrian army, and carried fetters with them for the prisoners (1 Maccabees 3:41; 2 Maccabees 8:11, 25; Jos. Ant. xii. 7, 3).)

But, as many of the earlier commentators have clearly seen, we must not stop even at this. The people and inheritance of Jehovah are not merely the Old Testament Israel as such, but the church of the Lord of both the old and new covenants, upon which the Spirit of God is poured out; and the judgment which Jehovah will hold upon the nations, on account of the injuries inflicted upon His people, is the last general judgment upon the nations, which will embrace not merely the heathen Romans and other heathen nations by whom the Jews have been oppressed, but all the enemies of the people of God, both within and without the earthly limits of the church of the Lord, including even carnally-minded Jews, Mohammedans, and nominal Christians, who are heathens in heart.

(Note: As J. Marck correctly observes, after mentioning the neighbouring nations that were hostile to Judah, and then the Syrians and Romans: "We might proceed in the same way to all the enemies of the Christian church, from its very cradle to the end of time, such as carnal Jews, Gentile Romans, cruel Mohammedans, impious Papists, and any others who either have borne or yet will bear the punishment of their iniquity, according to the rule and measure of the restitution of the church, down to those enemies who shall yet remain at the coming of Christ, and be overthrown at the complete and final redemption of His church.")

Before depicting the final judgment upon the hostile nations of the world, Joel notices in Joel 3:4-8 the hostility which the nations round about Judah had manifested towards it in his own day, and foretels to these a righteous retribution for the crimes they had committed against the covenant nation. Joel 3:4. "And ye also, what would ye with me, O Tyre and Sidon, and all ye coasts of Philistia? will ye repay a doing to me, or do anything to me? Quickly, hastily will I turn back your doing upon your head. Joel 3:5. That ye have taken my silver and my gold, and have brought my best jewels into your temples. Joel 3:6. And the sons of Judah and the sons of Jerusalem ye have sold to the sons of Javan, to remove them far from their border. Joel 3:7. Behold, I waken them from the place whither ye have sold them, and turn back your doing upon your head. Joel 3:8. And sell your sons and your daughters into the hand of Javan, and they sell them to the Sabaeans, to a people far off; for Jehovah has spoken it." By vegam the Philistines and Phoenicians are added to the gōyim already mentioned, as being no less culpable than they; not, however, in the sense of, "and also if one would inquire more thoroughly into the fact" (Ewald), or, "and even so far as ye are concerned, who, in the place of the friendship and help which ye were bound to render as neighbours, have oppressed my people" (Rosenmller), for such additions as these are foreign to the context; but rather in this sense, "and yea also ... do not imagine that ye can do wrong with impunity, as though he had a right so to do." מה־אתּם לי does not mean, "What have I to do with you?" for this would be expressed differently (compare Joshua 22:24; Judges 11:12); but, "What would ye with me?" The question is unfinished, because of its emotional character, and is resumed and completed immediately afterwards in a disjunctive form (Hitzig). Tyre and Sidon, the two chief cities of the Phoenicians (see at Joshua 19:29 and Joshua 11:8), represent all the Phoenicians. כל גּלילות פל, "all the circles or districts of the Philistines," are the five small princedoms of Philistia (see at Joshua 13:2). גּמוּל, the doing, or inflicting (sc., of evil), from gâmal, to accomplish, to do (see at Isaiah 3:9). The disjunctive question, "Will ye perhaps repay to me a deed, i.e., a wrong, that I have done to you, or of your own accord attempt anything against me?" has a negative meaning: "Ye have neither cause to avenge yourselves upon me, i.e., upon my people Israel, nor any occasion to do it harm. But if repayment is the thing in hand, I will, and that very speedily (qal mehērâh, see Isaiah 5:26), bring back your doing upon your own head" (cf. Psalm 7:17). To explain what is here said, an account is given in Joel 3:5, Joel 3:6 of what they have done to the Lord and His people, - namely, taken away their gold and silver, and brought their costly treasures into their palaces or temples. These words are not to be restricted to the plundering of the temple and its treasury, but embrace the plundering of palaces and of the houses of the rich, which always followed the conquest of towns (cf. 1 Kings 14:26; 2 Kings 14:14). היכליכם also are not temples only, but palaces as well (cf. Isaiah 13:22; Amos 8:3; Proverbs 30:28). Joel had no doubt the plundering of Judah and Jerusalem by the Philistines and Arabians in the time of Jehoram in his mind (see 2 Chronicles 21:17). The share of the Phoenicians in this crime was confined to the fact, that they had purchased from the Philistines the Judaeans who had been taken prisoners, by them, and sold them again as salves to the sons of Javan, i.e., to the Ionians or Greeks of Asia Minor.

(Note: On the widespread slave-trade of the Phoenicians, see Movers, Phnizier, ii. 3, p. 70ff.)

The clause, "that ye might remove them far from their border," whence there would be no possibility of their returning to their native land, serves to bring out the magnitude of the crime. This would be repaid to them according to the true lex talionis (Joel 3:7, Joel 3:8). The Lord would raise up the members of His own nation from the place to which they had been sold, i.e., would bring them back again into their own land, and deliver up the Philistines and Phoenicians into the power of the Judaeans (mâkhar beyâd as in Judges 2:14; Judges 3:8, etc.), who would then sell their prisoners as slaves to the remote people of the Sabaeans, a celebrated trading people in Arabia Felix (see at 1 Kings 10:1). This threat would certainly be fulfilled, for Jehovah had spoken it (cf. Isaiah 1:20). This occurred partly on the defeat of the Philistines by Uzziah (2 Chronicles 26:6-7) and Hezekiah (2 Kings 18:8), where Philistian prisoners of war were certainly sold as slaves; but principally after the captivity, when Alexander the Great and his successors set many of the Jewish prisoners of war in their lands at liberty (compare the promise of King Demetrius to Jonathan, "I will send away in freedom such of the Judaeans as have been made prisoners, and reduced to slavery in our land," Josephus, Ant. xiii. 2, 3), and portions of the Philistian and Phoenician lands were for a time under Jewish sway; when Jonathan besieged Ashkelon and Gaza (1 Maccabees 10:86; 11:60); when King Alexander (Balas) ceded Ekron and the district of Judah (1 Maccabees 10:89); when the Jewish king Alexander Jannaeaus conquered Gaza, and destroyed it (Josephus, Ant. xiii. 13, 3; bell. Jud. i. 4, 2); and when, subsequent to the cession of Tyre, which had been conquered by Alexander the Great, to the Seleucidae, Antiochus the younger appointed Simon commander-in-chief from the Ladder of Tyre to the border of Egypt (1 Maccabees 1:59).

Amos 9:5 Interlinear
Amos 9:5 Parallel Texts

Amos 9:5 NIV
Amos 9:5 NLT
Amos 9:5 ESV
Amos 9:5 NASB
Amos 9:5 KJV

Amos 9:5 Bible Apps
Amos 9:5 Parallel
Amos 9:5 Biblia Paralela
Amos 9:5 Chinese Bible
Amos 9:5 French Bible
Amos 9:5 German Bible

Bible Hub

Amos 9:4
Top of Page
Top of Page