Matthew Poole and continuators on Amos 9

1 I Saw the LORD standing upon the altar , and he said , Smite the lintel of the door , that the posts may shake : and cut them in the head all of them: and I will slay the last of them with the sword: he that fleeth of them shall not flee away , and he that escapeth of them, shall not be delivered .

As before chap. 7.1, 4, 7. and cap. 8.1. so here the Prophet hath a fifth vision,

The great, glorious, just and holy God in some visible tokens of his Majesty;

either ready to execute sentence, or ready to depart, Ezek. 9.3. and 10.1, 4. indeed here he will do both, execute his own sentence, and depart from this people.

Of Burnt-Offering before the Temple at Ierusalem; here the scene is laid, this Altar and Temple Israel had forsaken, and set up others against it; and here God in his jealousie appears prepared to take vengeance; possibly it may intimate his future departure from Iudah too. There Ezekiel chap. 9. ver. 2. saw the slaughter-men stand.

Commanded.

Or the chapiter, knop, ornament, that was upon the lintel of the door, which is supposed to be of the Gate of the Temple or possibly door of the Gate that led into the Priests Courts, and though the Party that smites be not named, 'tis likely 'twas an Angel, or possibly the Prophet seemed to do it, for this is to do in vision.

Which were the strength and beauty of the Gate.

Wound deep.

The people which were visionally represented as standing in the Court of the Temple,

That it may more fully signifie the destroying of the chief of the heads of this sinful people.

Spare not one of these.

God will slay by the Enemies Sword, the meanest of them, or the last, i. e. the posterity of them.

Or get out of danger

for present out of Battel or besieged City,

shall yet at last fall into the Enemies hand, or by his Sword.

Marginal references: Or, chapiter, [illegible: 1 word].; Or, wound, them.; chap. 2.14.

2 Though they dig into hell , thence shall mine hand take them : though they climb up to heaven , thence will I bring them down .

The deepest recesses, the heart and center of the Earth or the Grave, or literally, for so we may lay the supposition, were it possible to be done to hide in the center of the Earth, or the depth of Hell

For Hell is naked to God, and the Grave did not hide some of these sinners, when dead and buried, the rage of Famine, or of the Enemy might dig some out of their Graves.

Could they fly up to Heaven, they would be out of the reach of men:

But there they would meet an offended God, and he would cast them down.

When David would describe the omnipresence of God, Psal. 139.7, 8, 9, 10, 11, 12. he doth it most elegantly in almost the same manner as our inspired Herdman here doth, wherever these seek to hide themselves from the pursuing vengeance they shall be found, he is with them, from whom they hide.

Marginal references: Job 20.6. Jer. 51.53. Obad. 4.

3 And though they hide themselves in the top of Carmel , I will search and take them out thence ; and though they be hid from my sight , in the bottom of the sea, thence will I command the serpent , and he shall bite them.

One high woody Mountain, shelter and hiding place for wild Beasts, by a figure put for all the rest, if they think to be safe where wild Beasts find a refuge, they are deceived.

I will saith God hunt them out, and take them.

This an Ironie, like brutish Atheist they think to hide themselves in the bottom of the Sea.

Crocodile or Shark, some Sea Monster,

devour them. Miserable Israel to whom nor Sea, nor Mountains, nor Heaven nor Hell will afford an hiding place.

4 And though they go into captivity before their Enemies , thence will I command the sword and it shall slay them : and I will set my eyes upon them for evil , and not for good .

Those excluded from safety every where else, may perhaps hope that yet the Enemy may spare.

Captives are the slaves, the possession of their conquering Enemies, these make profit of them by selling them to others, or imploying them in labour and service.

This seems to intimate some voluntariness in these people going before the Conquerour, whom they hope hereby to mollifie and sweeten that he may use them well; yet this hope shall fail them too.

The Enemy should either out of cruel humour, and hatred against them, or on any slight occasion and disgust slay them as if they had commission from me so to do, neither propriety in them, nor service by them, nor profit in the Sale of these poor and miserable Captives should be safety to them, they should be accounted as sheep for the slaughter.

I will perpetually watch over them, and then be sure no opportunity will be let slip.

To afflict and punish them,

for their benefit. Thus was the course of God's providence against them from the dayes Amos aimeth at unto this very day, and God hitherto hath, and still doth make good his threat against this idolatrous, cruel, oppressing people.

Marginal references: Deut. 28.65.; Lev. 17.10. Jer. 44.11.

5 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.

Adonai the Soveraign Lord,

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

All the Cre[illegible: 1 letter]tures are his Army, and do what he commands them to do against his Enemies

a light touch of his hand, he needs not as man to take great pains to break and dissolve hard mettals▪ a touch of his finger will do this.

Either the Inhabitants, or rather the Land it self in which they dwelt, the Land of Canaan, or more likely the whole Earth how firm, and hard soever it seem to be.

As snow before the Sun in its hottest influences, or as wax before a mighty fire, who can do this, can do all that I have denounced against you oh Israel. The rest of the ver. vid. cap. 8. ver. 8. let. r. s. t. u. x.

The Prophet having foretold such sad, universal desolations, miseries beyond what this secure people could think possible, and such as the Atheists among them censur'd, and derided as impossibilities, as ver. 10. now in this and the following verses to the 10th, the Prophet confirms his word, and the certainty of these future judgments.

6 It is he that buildeth his stories in the heaven, and hath founded his troop in the earth, he that calleth for the waters of the sea , and poureth them out upon the face of the earth : the LORD is his Name .

He that threatens and will execute his just severities on you is that mighty, glorious King,

whose Palace inconceivably surpasseth all the Royal Palaces of the mightiest Monarchs on Earth; his Chambers as Psal. 104.3. are in the Heavens; he by a word of his mouth prepared, and garnisht those Rooms of State, where is Glory that ravisheth the mighty Angels, how easily can he demolish and ruine your Cells, and with the breath of his nostrils by one command, blow away and scatter your little dust heaps, which you call Cities, fortresses, and impregnable munitions?

He laid the foundations of this lower world, and can as easily shake, or overturn as at first he laid them.

All that is below the Royal pavilions of God are but as a little bundle which he can soon unty and scatter about, nor are the things tied up of such worth and value that he should lose by doing it, how much more easie is it for him to destroy (as he hath spoken) your land and Cities which are a very small thing compared with the whole World, and this as a point, compared with the unmeasurable greatness of the Heavens. You set a value on your selves, and are proud, and think that God will not lose such Jewels, as if a king in his Royalty should fear to lose a pins head, or one atome of dust that lyeth on his Foot-stool.

The easiest way a man can take to get any thing done, nothing so easie for man to do, as 'tis easie for God to drown a sinful Nation or World; possibly God by this may mind them what seeming impossibility he did when he called for the Waters of the Sea to drown the old World, and would hereby make them see that he can now do the like:

Either by wholesale in judgment to drown, or by retale by vapours in mercy to give rain.

In storms and violence, or in gentler showers to punish or refresh.

Either particular Nation, or the whole World.

Eternal, Unchangeable, Almighty and Just. Vid. chap. 5. ver. 8. let. r. s. t.

Marginal references: Or, sphears.; Heb. ascensions.; Or, bundle.

7 Are ye not as children of the Aethiopians unto me O children of Israel, saith the LORD? Have not I brought up Israel out of the land of Egypt ? and the Philistins from Caphtor d, and the Assyrians from Kir ?

Who glory in your descent from Abraham, and are in truth the Natural descendants of Israel, and think very highly of your selves on this account, slighting all other Nations, and presuming that God neither will, nor can, because of his Covenant destroy you, whatever Prophets say.

Not that remote Nation beyond Egypt, but those of Arabia Petrea, a wild, theevish, and Servile Nation, such as now inhabit those parts base, bloody, and theevish Alarbes, hated and despised of all their Neighbours, and so by the Israelites their Neighbours accounted at that day.

I did make them, as you, they are my Creatures as you, wherein soever you excel them, you owe it to me, who made you both as Creatures, and have distinguisht you by my free Mercy▪ and rich Grace, giving most to you, of which you boast, and giving less to them for which you despise them:

And whereas you boast my kindness to you, bringing you out of Egypt, and thereupon conclude, God cannot leave you whom he hath so redeemed; you argue amiss, for these things aggravate your sin, and render you less capable of hoping or obtain[illegible: 1 letter]ng mercy since you abuse such Grace; remember Amos 3.2. You think I cannot, must not now root you out of your Land, because I brought you out of Egypt, as if you were the only people that ever were brought out of Bondage;

but Moses tells you the Philistines were captivated by the Caphtorims, who dwelt in their land, yet the Philistins were restored, and you found them in the land when you came to possess it; their expulsion you read Deut. 2.23. though I remember no particular mention of their deliverance in any History, yet this hint is enough to assure us of the matter of Fact.

An Antient people, inhabiting a large Country, and known by several distinct names.

Conquered by some potent Enemies, probably the Antient Assyrians, and sent away to Kir a City or Country of Media, yet delivered at last, should these Nations, as you do, argue themselves to be out of danger of Divine Justice▪ and severe punishments, because I had done this for them? Certainly you would not allow such argument in them, nor will I allow it in you.

Marginal references: Jer. 47.4.

8 Behold the eyes of the Lord GOD are upon the sinful kingdom , and I will destroy it from off the face of the earth : saving that I will not utterly destroy the house of Jacob , saith the LORD n.

Consider things better, and argue more like men of Reason.

God of infinite purity and knowledge whose Nature hateth all sin, and whose Office 'tis to punish sinners, his eyes behold all the children of men, they run to and fro, as 2 Chron. 16.9.

Every sinful Kingdom, and on the Kingdom of the Ten Tribes as notoriously the sinning Kingdom, as Heb.

And I will ruin any such Kingdom for their sins, that it shall cease to be a Kingdom on earth.

And so would I do with the Kingdom of Israel, but that I have by Covenant with their Fathers engaged to be their God for ever, which promise I will keep to a remnant of their seed for ever.

The seed of Iacob which God will not utterly extirpate, though he do extirpate other Nations, Ier. 30.11.

This is added to confirm the gracious word concerning the remnant which shall be spared.

9 For lo I will command , and I will sift the house of Israel among all nations , like as corn is sifted in a sieve ; yet shall not the least grain fall upon the earth .

As this confirms what the 8th verse promiseth, so it requireth a very diligent and full attention of us.

Or give a charge to all Nations whether these exiled persons shall come, and they shall observe the charge, it shall as surely be done, as 'tis spoke.

Though Assyrians and other Nations be the means and instruments, yet Gods hand is principal, whilest they would toss, and scatter Israel with violence, yet God will hold the sieve, and guide their hands, and set bounds to their violence,

by a skilful and careful Husbandman who designs to separate the Chaff from the Corn; to preserve this, to tread the other under Foot,

Though covered under much Chaff, though tumbled and tossed with the greatest violence, and without any regard to it, yet the smallest, and least regarded good grain, shall not be lost or destroyed with that fire which consumeth the Chaff.

i. e. perish, or be lost, so the phrase 1 Sam. 26.20. and 2 Sam. 14.11. and 1 Kings 1.52. here is a promise of Preservation as great and wonderful, and as hardly comprehended as was the threatned punishment.

Marginal references: Heb. [illegible: 1 span]; Heb. [illegible: 1 span]

10 All the sinners of my people shall die by the sword , which say, The evil shall not overtake nor prevent us.

The great, notorious sinners, Idolaters, Oppressors, Perverters of Law and Equity, cruel and inhumane Judges and others,

either at home in the Wars, or abroad by barbarous men that Captivate them; as ver. 4. let. d.

In their hearts thinking or hoping, or in their words discoursing the Impossibility of what Amos did foretel.

The sad, miserable, and desolating end;

As a pursuing Enemy, we will flee from it, vid. ver. 1. let. n.

It is far off, we shall die first, and be safe in the Grave, a Kingdom in its prosperity, and well settled as this Kingdom was in Ieroboam's time, cannot soon be brought to such confusion, we shall never see it. This savour'd rank of their Atheisme, and these shall certainly fall and perish, and never rise.

Marginal references: chap. [illegible: 1 letter].

11 ¶ In that day I will raise up the tabernacle of David , that is fallen , and close up the breaches thereof, and I will raise up his ruines , and I will build it as in the dayes of old .

A very usual phrase in Scripture, whereby a time fixt and certain, yet unknown to us, is intended in the set time which God hath prefixt.

Lay the Foundation, and build up, reduce out of Captivity, and re-establish in their own L[illegible: 1 letter]nd.

The House of David, and those that did adhere to David's Family, which are here called a Tabernacle, partly for that it never did after the Captivity rise to a free, and independent Kingdom, and partly because he would distinguish the Iews from the Apostate Israelites, who did wholly forsake David's house.

By a revolt of Ten Tribes in Twelve, whereby their State is low, and as fallen to the ground.

Which are in it by that long Division, since Ieroboam the First's time, which breaches shall upon the return out of Captivity, be made up by the voluntary union of the remnant of the Ten Tribes which shall return with the Two Tribes out of the Babyloni[illegible: 1 letter] Captivity.

Disposing the minds of the Kings of Persia to advance David's Line to the Government of the restor'd Captives, and continuing it in the supream Power till Me[illegible: 2 letters]iahs coming▪ and by rebuilding Ierusalem, and the Temple, and [illegible: 2 letters]tling true Religion amongst them.

Much what 'twas before the sack of the City, and Temple, and the carrying the People Captive. All which, as far as they are Temporal concerns, do suppose and did require a sound turning to God; as did the like promises made by other prophets. And how far so ever they f[illegible: 1 letter]ll short of these Promises 'twas through unbelief, and other sins as Haggai, Zechariah and Malachi complain in their Prophecies. Now as it refers to Messiahs Kingdom, 'tis a Prophesie of the Conversion of the Gentiles as appears Acts 15.16, 17. of which no more here, because that our work is to give the literal sense of the Text; Who would see more may consult larger Commentators on this place, and on Acts 15.16, 17.

This promise I nothing doubt hath a double aspect both to the return out of Captivity, and to the Messiah his Kingdom, and each part is to be considered by us, if we would duly explain this and the following verse, let us look first to the letter and historical reference, and next to the mystical and spiritual sense of the words.

Marginal references: Heb. [illegible: 1 word] or, [illegible: 1 letter]el.

12 That they may possess the remnant of Edom , and of all the heathen , which are called by my name , saith the LORD , that doth this .

Literally and Historically the Iews, or they of the Two Tribes, and with them, such as of the Ten Tribes did unite to them, and return'd to Ierusalem.

Both the lands of Edom, and some of the Posterity of Edom, these as Servants the other as their Propriety.

Left by Nebuchadnezzar, or that fled out of his reach and lived privately where they could find a hiding place till Israel's return.

The Posterity of Esau wasted by Nebuchadnezzar, and ruin'd so that they never did recover to be a Kingdom, but who remained of them did shelter themselves as retainers to other Nations, and among these some did betake themselves to the Iews, and lived under them. Though formerly they had been desperate Enemies to the Iews, Edomites ▪ who cry'd rase, rase, Psal. 137.7. shall now assist as Servants in laying the Foundations, and building Ierusalem.

i. e. Round about as Moabites, Ammonites, &c. by usual phrase called All the Heathen.

These words either must refer to Heathen, and Edomites proselyted, or they are by a Trajection laid here, but in Construction are to be joined with the foregoing words thus, That they which are called by my name may possess, &c.

This immutably confirms the Promise.

Who saith and doth, who willeth and effecteth, whose Command is Almighty. That this is a prophecy of setting up the Kingdom of the Messiah, and bringing in the Gentiles is very certain, but appertains to the Mystic sense not to the Literal, which is our work.

Marginal references: Obad. 19.; Num 24.18.; Heb. upon [illegible: 1 word] my name [illegible: 1 word] called.

13 Behold , the dayes come , saith the LORD, that the plowman shall overtake the reaper , and the treader of grapes him that soweth seed , and the mountains shall drop sweet wine , and all the hills shall melt .

Mark well ye poor captiv'd Iews,

The time will certainly come, nay it hasteth, and who so lives to return shall see this word performed.

Who breaks up the ground; and prepares it for sowing.

Shall be ready to tread on the heels of the Reaper who shall have a harvest so large that before he can gather it all, in, it shall be time to plow the ground and prepare it for the seed for next years Crop. So God will take away the reproach of Famin (in Ezekiels phrase) from the mountains of Israel.

So great shall their Vintage be that e[illegible: 2 letters]e the Treaders of Grapes can have finish'd their work, the Seeds-man shall be sowing his seed against next harvest Season.

The Iews did plant the Mountains and Hills of Canaan with Vines, Isa. 5.1. there were their Vineyards.

The Vineyards shall be so fruitful, and new wine so plentiful as if it did like trickling streams run down from the Mountains.

Or as if whole Hills were melted into such Liquors. Vid. Ioel 3.18. It is a lofty strain▪ and very elegantly expresseth the abundance of outward blessings promis'd to this People here spoken of. If any will object it appears not that ever it was so. I answer it is certain the sins of the returned Captives did in very great degrees prevent these blessings which are here promised under a tacit condition which they never did fulfil.

Here is another promise made literally for assurance of abundant plenty to the returned Captives, and mystically of abundant Grace poured forth in Gospel dayes. But of the Letter and History.

Marginal references: Lev. 26.5.; [illegible: 1 letter]eb. draweth [illegible: 1 word].; [illegible: 1 word], new wine.

14 And I will bring again the captivity of my people of Israel , and they shall build the waste cities , and inhabit them , and they shall plant vineyards, and drink the wine thereof ; they shall also make gardens, and eat the fruit of them .

Cyrus was the person who proclaimed liberty of return to captive Israel, but God stir'd up his Spirit to do this, and it was Gods eminent work; he was seen in it, as Psal. 126.3, 4.

Of those Salmaneser carried captive and those Nebuchadnezzar carried captive, both falling under the disposal of Cyrus by his conquest over Babylon; by which means Israel, the remnant of the Ten Tribes, as well as the Two Tribes had leave to return.

Of Iudah and of Israel too, as well as Ierusalem, many of which we meet with in the latter Histories of the Iews and their wars.

So they did from the time of their return till the Roman captivity, and were not by the space of 600 years pull'd out of their habitation.

Be blest in the increase of them and enjoy it, freed from that Curse, Deut. 28.39.

These planted for delight should be blessed too, both Vineyards and Gardens should be fruitful, and they that planted them should dwell in their houses safely, and eat the fruit of them.

What is contained in this Verse is an express promise of a Return to Captive Israel, and it is an implicit stating of the time when those former promises ver. 11, 12, 13. should be fulfilled.

Marginal references: Isa. 65.22.

15 And I will plant them upon their land , and they shall no more be pulled up out of their land, which I have given them, saith the LORD thy God.

Or plant, settle them as Trees that are well rooted.

By antient Gift, and by late Restitution to it by the Lord.

By the violence of their Enemies which promise is an implicit condition that they seek, and not forsake the Lord, and was on Gods part with admirable constancy and Patience to that sinful Nation performed through 600 years, perhaps the longest time of freedom from captivity they ever knew.

Of free gift without their merit.

God▪ thy God and thy Lord will do it for his Covenant sake, therefore surely and fully will he do it.