อาโมส 9:3 วิจารณ์

In this chapter we have, I. Judgment threatened, which the sinners shall not escape (Amo 9:1-4), which an almighty power shall inflict (Amo 9:5, Amo 9:6), which the people of Israel have deserved as a sinful people (Amo 9:7, Amo 9:8); and yet it shall not be the utter ruin of their nation (Amo 9:8), for a remnant of good people shall escape (Amo 9:9). But the wicked ones shall perish (Amo 9:10). II. Mercy promised, which was to be bestowed in the latter days (Amo 9:11-15), as appears by the application of it to the days of the Messiah, Act 15:16. And with those comfortable promises, after all the foregoing rebukes and threatenings, the book concludes.

INTRODUCTION TO AMOS 9 This chapter contains the fifth and last vision the prophet saw; which represents the certain desolation of the land, city, and temple, and the slaughter of all sorts of persons, high and low, none should escape it, Amo 9:1; be they where they would, they should be found out, whether in hell or heaven, on the tops of the highest mountains, or in the bottom of the sea, or in a foreign land, since the eyes of the Lord were upon them for evil, Amo 9:2; nor could they hope to escape, when they considered his greatness and his power, and what he could do, and had done; and how they had behaved towards him, even though they were the people he had brought out of Egypt, Amo 9:5; but though the sinful kingdom should be destroyed, yet not utterly, a remnant should be saved, Amo 9:8; and the chapter is concluded with gracious promises of raising up the tabernacle of David fallen down, and of the return of the people of Israel to their own land; and of their settlement and continuance in it, never more to depart from it, Amo 9:11.

And though they hide themselves in the top of Carmel,.... One of the highest mountains in the land of Israel; in the woods upon it, and caves in it: I will search and take them out from thence: by directing their enemies where to find them: so the Targum, "if they think to be hid in the tops of the towers of castles, thither will I command the searchers, and they shall search them:'' and though they be hid from my sight in the bottom of the sea; get into ships, going by sea to distant parts; or make their escape to isles upon the sea afar off, where they may think themselves safe: thence will I command the serpent, and he shall bite them; the dragon that is in the sea, Isa 27:1; the great whale in the sea, or the leviathan, so Aben Ezra, Kimchi, and Ben Melech; and is that kind of whale which is called the "Zygaena", as Bochart (w) thinks; and which he, from various writers, describes as very monstrous, horrible, and terrible, having five rows of teeth, and very numerous; and which not only devours other large fishes, but men swimming it meets with; and, having such teeth, with great propriety may be said to bite. It appears from hence that there are sea serpents, as well as land ones, to which the allusion is. Erich Pantoppidan, the present bishop of Bergen (x), speaks of a "see ormen", or sea snake, in the northern seas, which he describes as very monstrous and very terrible to seafaring men, being of seven or eight folds, each fold a fathom distant; nay, of the length of a cable, a hundred fathom, or six hundred English feet; yea, of one as thick as a pipe of wine, with twenty five folds. Some such terrible creature is here respected, though figuratively understood, and designs some crafty, powerful, and cruel enemy. The Targum paraphrases it, though hid "in the isles of the sea, thither will I command the people strong like serpents, and they shall kill them;'' see Psa 139:9. (w) Hierozoic. par. 2. l. 5. c. 13. p. 747. (x) Natural History of Norway, par. 2. p. 198, 199, 207.

(Vers. 2 seqq.) If they descend to the depths, my hand will bring them up from there. And if they ascend to heaven, I will bring them down from there. And if they hide themselves on the top of Carmel, I will search and take them from there. And if they hide from my sight at the bottom of the sea, I will command the serpent to bite them. And if they go into captivity before their enemies, I will command the sword to kill them. I will set my eyes upon them for evil and not for good. And the Lord, the God of hosts, who touches the earth and it withers, and all who dwell in it mourn, and it rises like the Nile, and sinks again, like the river of Egypt. Seventy: If they are buried in Sheol, from there my hand will pluck them up; and if they ascend to heaven, from there I will bring them down. If they hide themselves on the top of Carmel, from there I will search them out and take them; and if they hide from my sight at the bottom of the sea, from there I will command the serpent, and it shall bite them; and if they go into captivity before their enemies, from there I will command the sword, and it shall kill them; and I will fix my eyes upon them for evil and not for good. And the Lord God Almighty, who touches the earth and shakes it, and all its inhabitants will mourn, and their end will come like a flood, and their downfall like the river of Egypt. He who said before, there will be no escape for them, now cuts off their escape into separate parts, and hyperbolically testifies that even if they do this and that, they will not be able to escape. If they descend to the depths, he says, my hand will bring them out from there: not because anyone is able to be pulled back from the depths before the day of resurrection, but because even those in the depths are under His power. We learn that what was foretold about Dathan and Abiron has come to pass, whom the gaping earth swallowed up while they were still alive (Numbers 16). And if they were to ascend, it is said, even to the heavens, I will bring them down from there; for Enoch and Elijah, taken up with their bodies into heaven (Genesis 5; 2 Kings 4), are governed by the will of God. Consider the different realms: we descend to hell, we ascend to heaven; we are brought forth from hell, we are brought down from heaven. In the former, there is extreme despair; in the latter, there is the greatness of pride. If they should hide in the summit of Carmel, or near the borders of Phoenicia in the northern region, or towards the south due to the vastness of the desert, where Nabal the Carmelite used to live (1 Samuel 25), then, he says, I will search and take them away: and if they attempt to avoid the eyes of God in the depths of the sea (Jonah 1), or as I speak of the prophet, in Tarshish, there I will command the serpent, which here signifies Leviathan or a whale, to come against the enemies through the serpent and the whale. And he will bite them, that is, he will devour them with his jaws. And lest we feel any captivity from the enemies through the things he said above, Scripture opens up what he had previously said in riddles. And if they go into captivity before their enemies, there I will command the sword, and it will kill them, so that they may not think of the end of their evils as servitude; but let the hostile sword also pierce the captured ones: and those who are able to survive and escape death, may not escape the gaze of God, but he shall set his eyes upon them for evil, and not for good, so that he may always visit them and compel them to penance through torments. And the almighty God declares that He will do these things, at whose touch and command the foundations of the earth are shaken or decay, and all its inhabitants are filled with weeping and mourning. He speaks these words to show the magnitude of His divine power, not that He actually desires to do what He threatens; for His powers do not fulfill His will. But if the earth decays or trembles, even insensible nature perceives its Creator; how much more so does man, a fragile creature whose spiritual treasure is enclosed in earthen and corporeal vessels? And just as the river of Egypt flows into the sea and is sucked up, so too the land of Israel, of which it was said above: Whoever touches the land and decays, shall go into captivity and be devoured by enemies; in a metaphorical sense, what is possessed emerges from what is possessed, as indicated by divine speech. And we have interpreted these things in accordance with the order of the following history, as best we could, although our understanding may have failed in some instances. Furthermore, David explains the entire extent of this place, saying: Lord, you have tested me and you know me (Ps. 139:1). And immediately he adds: Where can I go from your spirit? Or where can I flee from your face? If I ascend to heaven, you are there; if I make my bed in Sheol, you are there. If I rise on the wings of the dawn and settle on the far side of the sea, even there your hand will guide me; your right hand will hold me fast (cf. Ps 139:7-10). In Deuteronomy, we read something similar: This commandment that I am commanding you today is not too hard for you, nor is it too far away. It is not in heaven, that you should say, 'Who will go up to heaven for us, and get it for us so that we may hear it and observe it?' (cf. Deut 30:11-12). Nor is it placed beyond the sea, so that you may say: Who will go across the sea for us and bring it to us, that we may hear it and do it, but the word is very near you, in your mouth and in your heart, that you may do it (Deuteronomy XXX, 11, 12). For when the soul, released from the bodily bonds, has the freedom to fly wherever it wishes or is compelled to go, due to its subtle substance, will it be led to the underworld (of which it is written: Let sinners be turned into hell, all the nations that forget God (Psalm IX, 18)). And, in hell, who will confess to you? (Psalm 6:6) And, your glory descended into hell. (Psalm 48:18) Certainly, he will be lifted up to heavenly things, where spiritual wickedness is in the heavens, and if he desires to claim the knowledge of true circumcision, for this is interpreted as Carmelus, and with contempt for humility, he will dwell in the mountains, and there he will not be able to escape the searching hand of God. But if, in despair of salvation, he attempts to avoid the eyes of the Lord and reaches the furthest boundaries of false waves, even there the Lord will command the twisted and ancient serpent (Revelation 20), who is the enemy and avenger, and he will bite her. Also, she will be punished by the sword of the Lord for her vices and sins, and He will set His eyes upon her for evil, not for good, so that through torture and punishment she may return to the Lord. And when Almighty God touches their land and shakes it, and causes all earthly things to wither, understanding their crimes, they will turn to mourning, and the Lord Himself will ascend and descend twofold. He will ascend over the saints like a river of consummation, that is, of the earth, in order to consume their earthly works. He will descend upon sinners like the river of Egypt, so that they may be cast into the bitterness of torment by the force of the Lord.

[Daniel 7:2-3] "And during the night I saw in my vision, and behold, the four winds of heaven strove upon the great sea, and four great beasts were coming up out of the sea, differing from one another." The four winds of heaven I suppose to have been angelic powers to whom the principalities have been committed, in accordance with what we read in Deuteronomy: "When the Most High divided the nations and when He separated the children of Adam, He established the bounds of the peoples according to the number of the angels. For the Lord's portion is His people; Jacob is the line of His inheritance (Deuteronomy 32:8). But the sea signifies this world and the present age, overwhelmed with salty and bitter waves, in accordance with the Lord's own interpretation of the dragnet cast into the sea (Matthew 13:47-50). Hence also the sovereign of all creatures that inhabit the waters is described as a dragon, and his heads, according to David, are smitten in the sea (Psalm 74:13). And in Amos we read: "If he descends to the very depth of the sea, there will I give him over to the dragon and he shall bite him" (Amos 9:3). But as for the four beasts who came up out of the sea and were differentiated from one another, we may identify them from the angel's discourse. "These four great beasts," he says, "are four kingdoms which shall rise up from the earth." And as for the four winds which strove in the great sea, they are called winds of heaven because each one of the angels does for his realm the duty entrusted to him. This too should be noted, that the fierceness and cruelty of the kingdoms concerned are indicated by the term "beasts."

While the little one is nourished by the example of the one who from greatness descended to humility, the devil has lost what he held: because the proud held only the proud. When such an example of humility was displayed before them, people learned to condemn their own pride and to imitate the humility of God. Thus also the devil, by losing those whom he had in his power, has even himself been humbled; not chastened, but thrown prostrate. “You have humbled the proud like one that is wounded.” You have been humbled and have humbled others. You have been wounded and have wounded others, for your blood as it was shed to blot the handwriting of sins could not but wound him. For what was the ground of his pride, except the bond that he held against us? This bond, this handwriting, you have blotted out with your blood. Him therefore you have wounded, from whom you have rescued so many victims. You must understand the devil wounded, not by the piercing of the flesh, which he has not, but by the bruising of his proud heart. “You have scattered your enemies abroad with your mighty arm.”

The first part of this chapter contains another vision, in which God is represented as declaring the final ruin of the kingdom of Israel, and the general dispersion of the people, Amo 9:1-10. The prophet then passes to the great blessedness of the people of God under the Gospel dispensation, Amo 9:11-15. See Act 15:15, Act 15:16.

Though they hide themselves - All these are metaphorical expressions, to show the impossibility of escape.

FIFTH AND LAST VISION. (Amo 9:1-15) None can escape the coming judgment in any hiding-place: for God is omnipresent and irresistible (Amo 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 (Amo 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 (Amo 9:11-15). Lord . . . upon the altar--namely, in the idolatrous temple at Beth-el; the calves which were spoken of in Amo 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 Isa 6:1-13, at Jerusalem. Also with the end of this chapter (Amo 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 Isa 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; Hab 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 (Amo 2:14).

Carmel--where the forests, and, on the west side, the caves, furnished hiding-places (Amo 1:2; Jdg 6:2; Sa1 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 (Isa 27:1). The symbol of cruel and oppressive kings (Psa 74:13-14).

Destruction of the Sinful Kingdom, and Establishment of the New Kingdom of God - Amo 9:1-15 The prophet sees the Lord standing by the altar, and giving command to overthrow the temple, that the whole nation may be buried beneath the ruins (Amo 9:1). Should any one escape, the Lord will pursue him everywhere, and overtake and destroy him (Amo 9:2-4); for He is the Almighty God, and the Judge of the world (Amo 9:5 and Amo 9:6); and Israel has become like the heathen, so that it deserves no sparing. Nevertheless it shall not be utterly destroyed, but simply sifted, and the sinful mass be slain (Amo 9:7-10). Then will the fallen tabernacle of David be raised up again, and the kingdom of God be glorified by the reception of all nations (Amo 9:12), and richly blessed with the fulness of the gifts of divine grace (Amo 9:13, Amo 9:14), and never destroyed again (Amo 9:15). As the chapter gives the final development of the judgment threatened in the preceding one, so is it also closely attached in form to ch. 7 and Amo 8:1-14, commencing with a vision just as they do. But whilst the preceding visions simply indicate the judgment which is to fall upon the sinful nation, and are introduced with the words, "The Lord showed me" (Amo 7:1, Amo 7:4, Amo 7:7; Amo 8:1), this closing vision shows the Lord engaged in the execution of the judgment, and commences accordingly with the words, "I saw the Lord standing," etc.