Though they hide themselves atop Carmel, there I will track them and seize them; and though they hide from Me at the bottom of the sea, there I will command the serpent to bite them. And though they hide themselves on the top of CarmelThe phrase "hide themselves" comes from the Hebrew root "סתר" (satar), which means to conceal or hide. This suggests an attempt to escape or avoid detection, indicating a sense of fear or guilt. Mount Carmel, a significant geographical location in Israel, was known for its lush vegetation and strategic height, making it a natural place for refuge. Historically, Carmel was a site of religious significance, as seen in the confrontation between Elijah and the prophets of Baal (1 Kings 18). The imagery here underscores the futility of trying to escape God's omnipresence, as even the most remote and secure places cannot hide one from His reach. from there I will search them out and take them
The phrase "search them out" is derived from the Hebrew "חפש" (chaphas), which conveys a diligent and thorough search. This reflects God's relentless pursuit of justice and His ability to uncover all things hidden. The word "take" comes from "לקח" (laqach), meaning to seize or capture. This indicates God's sovereign power to bring judgment, emphasizing that no one can escape His divine authority. Theologically, this serves as a reminder of God's omnipotence and the certainty of His judgment, reinforcing the idea that human efforts to evade divine justice are ultimately futile. Though they hide from My eyes at the bottom of the sea
The imagery of hiding "at the bottom of the sea" evokes the Hebrew concept of the depths, often associated with chaos and the unknown. The sea, in ancient Near Eastern thought, was a symbol of mystery and danger. The phrase "from My eyes" highlights God's omniscience, as nothing is hidden from His sight. This serves as a powerful reminder of God's all-seeing nature, echoing the sentiment found in Psalm 139:7-12, where the psalmist acknowledges that there is no place to flee from God's presence. there I will command the serpent to bite them
The "serpent" in this context may refer to a sea creature, possibly a metaphor for danger or divine retribution. The Hebrew word "נחש" (nachash) can mean serpent or snake, often symbolizing evil or judgment in biblical literature. The act of commanding the serpent signifies God's control over creation and His ability to use it as an instrument of judgment. This imagery reinforces the theme of inescapable divine justice, as even the depths of the sea cannot protect one from God's decrees. Theologically, it serves as a sobering reminder of the consequences of sin and the certainty of divine retribution. Persons / Places / Events 1. AmosA prophet from the southern kingdom of Judah, called by God to deliver messages of judgment to the northern kingdom of Israel. 2. CarmelA mountain range in Israel known for its lush vegetation and strategic significance. It symbolizes a place of refuge and hiding. 3. The SeaRepresents the depths and vastness of creation, often seen as a place of chaos and mystery in ancient Near Eastern thought. 4. The SerpentA creature often associated with danger and judgment, symbolizing God's ability to reach and punish even in hidden places. 5. God's OmnipresenceThe central theme of this verse, highlighting God's ability to see and act everywhere, regardless of human attempts to hide. Teaching Points God's OmnipresenceWe cannot hide from God, whether in physical locations or in the depths of our hearts. His presence is everywhere, and He knows all. AccountabilityOur actions, whether public or private, are seen by God. We are accountable to Him for our choices and behaviors. God's JusticeGod's ability to reach us even in hidden places assures us that His justice will prevail. We cannot escape the consequences of our actions. Repentance and RestorationWhile this passage speaks of judgment, it also serves as a call to repentance. God desires that we turn back to Him and seek His forgiveness. Trust in God's SovereigntyIn times of fear or uncertainty, we can trust in God's sovereign control over all creation. He is present and active in every situation. Bible Study Questions 1. How does the imagery of hiding on Mount Carmel or in the sea illustrate the futility of trying to escape from God? 2. In what ways does understanding God's omnipresence impact your daily life and decision-making? 3. How can the concept of God's justice, as seen in Amos 9:3, encourage you to live a life of integrity and accountability? 4. Reflect on a time when you tried to hide something from God. How did this passage challenge or change your perspective? 5. How can you apply the lessons of God's omnipresence and justice to encourage others in your community or church? Connections to Other Scriptures Psalm 139This psalm speaks of God's omnipresence and omniscience, emphasizing that there is no place where one can flee from God's presence. Jeremiah 23God declares that He fills heaven and earth, reinforcing the idea that no one can hide from Him. Job 34Elihu speaks of God's ability to see all human actions, underscoring His justice and omnipresence. Jonah 1Jonah's attempt to flee from God's presence illustrates the futility of trying to escape God's reach. People Amos, Aram, Assyrians, Cushites, David, Ethiopians, Jacob, SyriansPlaces Caphtor, Carmel, Edom, Egypt, Kir, Nile RiverTopics Bed, Bite, Bitten, Bottom, Carmel, Command, Conceal, Cover, Floor, Hid, Hide, Hunt, Orders, Search, Seize, Serpent, Sight, Snake, Summit, Themselves, Thence, ThoughDictionary of Bible Themes Amos 9:3 4266 sea
4687 snake
5132 biting
5342 hunting Amos 9:1-4 1310 God, as judge Amos 9:2-3 1110 God, present everywhere Amos 9:3-4 8404 commands, in OT Library A Revival Sermon
But, my dear friends, while this promise will doubtless be carried out, and every word of it shall be verified, so that the hill-tops of that country shall again bear the vine, and the land shall flow with wine, yet, I take it, this is more fully a spiritual than a temporal promise; and I think that the beginning of its fulfilment is now to be discerned, and we shall see the Lord's good hand upon us, so that is ploughman shall overtake the reaper, the mountains shall drop sweet wine, and all he hills …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860The Prophecy of Obadiah.
We need not enter into details regarding the question as to the time when the prophet wrote. By a thorough argumentation, Caspari has proved, that he occupies his right position in the Canon, and hence belongs to the earliest age of written prophecy, i.e., to the time of Jeroboam II. and Uzziah. As bearing conclusively against those who would assign to him a far later date, viz., the time of the exile, there is not only the indirect testimony borne by the place which this prophecy occupies in …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Letter ix. Meditation.
"Meditate upon these things."--1 TIM. 4:15. MY DEAR SISTER: The subject of this letter is intimately connected with that of the last; and in proportion to your faithfulness in the duty now under consideration, will be your interest in the word and worship of God. Religious meditation is a serious, devout and practical thinking of divine things; a duty enjoined in Scripture, both by precept and example; and concerning which, let us observe, 1. Its importance. That God has required it, ought to …
Harvey Newcomb—A Practical Directory for Young Christian Females The Twelve Minor Prophets.
1. By the Jewish arrangement, which places together the twelve minor prophets in a single volume, the chronological order of the prophets as a whole is broken up. The three greater prophets, Isaiah, Jeremiah, and Ezekiel, stand in the true order of time. Daniel began to prophesy before Ezekiel, but continued, many years after him. The Jewish arrangement of the twelve minor prophets is in a sense chronological; that is, they put the earlier prophets at the beginning, and the later at the end of the …
E. P. Barrows—Companion to the Bible Interpretation of Prophecy.
1. The scriptural idea of prophecy is widely removed from that of human foresight and presentiment. It is that of a revelation made by the Holy Spirit respecting the future, always in the interest of God's kingdom. It is no part of the plan of prophecy to gratify vain curiosity respecting "the times or the seasons which the Father hath put in his own power." Acts 1:7. "Comfort ye, comfort ye my people, saith your God"--this is its key-note. In its form it is carefully adapted to this great end. …
E. P. Barrows—Companion to the Bible The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and …
John Henry Newman—Parochial and Plain Sermons, Vol. VII Redemption for Man Lost to be Sought in Christ.
1. The knowledge of God the Creator of no avail without faith in Christ the Redeemer. First reason. Second reason strengthened by the testimony of an Apostle. Conclusion. This doctrine entertained by the children of God in all ages from the beginning of the world. Error of throwing open heaven to the heathen, who know nothing of Christ. The pretexts for this refuted by passages of Scripture. 2. God never was propitious to the ancient Israelites without Christ the Mediator. First reason founded on …
John Calvin—The Institutes of the Christian Religion The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both. …
Thomas Watson—A Body of Divinity The Doctrine of the Last Things.
A. THE SECOND COMING OF CHRIST. B. THE RESURRECTION. C. THE JUDGMENT. D. THE DESTINY OF THE WICKED. E. THE REWARD OF THE RIGHTEOUS. THE DOCTRINE OF THE LAST THINGS. Under this caption are treated such doctrines as the Second Coming of Christ, the Resurrection of both the righteous and wicked, the Judgments, Final Awards, and Eternal Destiny. A. THE SECOND COMING OF CHEIST. I. ITS IMPORTANCE. 1. PROMINENCE IN THE SCRIPTURES. 2. THE CHRISTIAN HOPE. 3. THE CHRISTIAN INCENTIVE. 4. THE CHRISTIAN COMFORT. …
Rev. William Evans—The Great Doctrines of the Bible Baptism
Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them,' &c. Matt 28: 19. I. The way whereby Christ communicates to us the benefits of redemptions, is, in the use of the sacraments. What are the sacraments in general? They are visible signs of invisible grace. Is not the word of God sufficient to salvation? What need then is there of sacraments? We must not be wise above what is written. It is God's will that his church …
Thomas Watson—The Ten Commandments Links Amos 9:3 NIVAmos 9:3 NLTAmos 9:3 ESVAmos 9:3 NASBAmos 9:3 KJV
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