Amos 9:8
Verse
Context
The Destruction of Israel
7“Are you not like the Cushites to Me, O children of Israel?” declares the LORD. “Did I not bring Israel up from the land of Egypt, the Philistines from Caphtor, and the Arameans from Kir? 8Surely the eyes of the Lord GOD are on the sinful kingdom, and I will destroy it from the face of the earth. Yet I will not utterly destroy the house of Jacob,” declares the LORD. 9“For surely I will give the command, and I will shake the house of Israel among all the nations as grain is sifted in a sieve; but not a pebble will reach the ground.
Sermons
Art KatzArt KatzArt KatzSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The eyes of the Lord God are upon the sinful kingdom - The kingdom of Israel, peculiarly sinful; and therefore to be signally destroyed by the Assyrians. I will not utterly destroy the house of Jacob - The race shall not become extinct: I will reserve them as monuments of my justice, and finally of my mercy.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Election, therefore, will not save sinful Israel from destruction. After Amos has thus cut off all hope of deliverance from the ungodly, he repeats, in his own words in Amo 9:8., the threat already exhibited symbolically in Amo 9:1. Amo 9:8. "Behold, the eyes of the Lord Jehovah are against the sinful kingdom, and I destroy it from off the face of the earth; except that I shall not utterly destroy the house of Jacob: is the saying of Jehovah. Amo 9:9. For, behold, I command, and shake the house of Israel among all nations, as (corn) is shaken in a sieve, and not even a little grain falls to the ground. Amo 9:10. All the sinners of my people will die by the sword, who say, The evil will not overtake or come to us." The sinful kingdom is Israel; not merely the kingdom of the ten tribes however, but all Israel, the kingdom of the ten tribes along with Judah, the house of Jacob or Israel, which is identical with the sons of Israel, who had become like the Cushites, although Amos had chiefly the people and kingdom of the ten tribes in his mind. Bammamlâkhâh, not upon the kingdom, but against the kingdom. The directing of the eye upon an object is expressed by על (Amo 9:4) or אל (cf. Psa 34:16); whereas ב is used in relation to the object upon which anger rests (Psa 34:17). Because the Lord had turned His eye towards the sinful kingdom, He must exterminate it, - a fate with which Moses had already threatened the nation in Deu 6:15. Nevertheless (אפס כּי, "only that," introducing the limitation, as in Num 13:28; Deu 15:4) the house of Jacob, the covenant nation, shall not be utterly destroyed. The "house of Jacob" is opposed to the "sinful nation;" not, however, so that the antithesis simply lies in the kingdom and people (regnum delebo, non populum), or that the "house of Jacob" signifies the kingdom of Judah as distinguished from the kingdom of the ten tribes, for the "house of Jacob" is perfectly equivalent to the "house of Israel" (Amo 9:9). The house of Jacob is not to be utterly destroyed, but simply to be shaken, as it were, in a sieve. The antithesis lies in the predicate החטּא, the sinful kingdom. So far as Israel, as a kingdom and people, is sinful, it is to be destroyed from off the face of the earth. But there is always a divine kernel in the nation, by virtue of its divine election, a holy seed out of which the Lord will form a new and holy people and kingdom of God. Consequently the destruction will not be a total one, a השׁמיד אשׁמיד. The reason for this is introduced by kı̄ (for) in Amo 9:9. The Lord will shake Israel among the nations, as corn is shaken in a sieve; so that the chaff flies away, and the dust and dirt fall to the ground, and only the good grains are left in the sieve. Such a sieve are the nations of the world, through which Israel is purified from its chaff, i.e., from its ungodly members. Tserōr, generally a bundle; here, according to its etymology, that which is compact or firm, i.e., solid grain as distinguished from loose chaff. In Sa2 17:13 it is used in a similar sense to denote a hard piece of clay or a stone in a building. Not a single grain fill fall to the ground, that is to say, not a good man will be lost (cf. Sa1 26:20). The self-secure sinners, however, who rely upon their outward connection with the nation of God (compare Amo 9:7 and Amo 3:2), or upon their zeal in the outward forms of worship (Amo 5:21.), and fancy that the judgment cannot touch them (הקדּים בּעד, to come to meet a person round about him, i.e., to come upon him from every side), will all perish by the sword. This threat is repeated at the close, without any formal link of connection with Amo 9:9, not only to prevent any abuse of the foregoing modification of the judgment, but also to remove this apparent discrepancy, that whereas in Amo 9:1-4 it is stated that not one will escape the judgment, according to Amo 9:8, the nation of Israel is not to be utterly destroyed. In order to anticipate the frivolity of the ungodly, who always flatter themselves with the hope of escaping when there is a threatening of any general calamity, the prophet first of all cuts off all possibilities whatever in Amo 9:1-4, without mentioning the exceptions; and it is not till afterwards that the promise is introduced that the house of Israel shall not be utterly annihilated, whereby the general threat is limited to sinners, and the prospect of deliverance and preservation through the mercy of God is opened to the righteous. The historical realization or fulfilment of this threat took place, so far as Israel of the ten tribes was concerned, when their kingdom was destroyed by the Assyrians, and in the case of Judah, at the overthrow of the kingdom and temple by the Chaldeans; and the shaking of Israel in the sieve is still being fulfilled upon the Jews who are dispersed among all nations.
Jamieson-Fausset-Brown Bible Commentary
eyes . . . upon the sinful kingdom--that is, I am watching all its sinful course in order to punish it (compare Amo 9:4; Psa 34:15-16). not utterly destroy the house of Jacob--Though as a "kingdom" the nation is now utterly to perish, a remnant is to be spared for "Jacob," their forefather's sake (compare Jer 30:11); to fulfil the covenant whereby "the seed of Israel" is hereafter to be "a nation for ever" (Jer 31:36).
John Gill Bible Commentary
Behold, the eyes of the Lord God are upon the sinful kingdom,.... God is omniscient, and his eyes are everywhere, and upon all persons, good and bad, and upon all kingdoms, especially upon a sinful nation: "the sinning kingdom" (n), or "the kingdom of sin" (o), as it may be rendered; that is addicted to sin, where it prevails and reigns; every such kingdom, particularly the kingdom of Israel, Ephraim, or the ten tribes, given to idolatry, and other sins complained of in this prophecy; and that not for good, but for evil, as in Amo 9:4; in order to cut them off from being a people: and I will destroy it from off the face of the earth: so that it shall be no more, at least as a kingdom; as the ten tribes have never been since their captivity by Shalmaneser; though Japhet interprets this of all the kingdoms of the earth, being sinful, the eyes of God are upon them to destroy them, excepting the kingdom of Israel; so Abarbinel: saving that I will not utterly destroy the house of Jacob, saith the Lord; and so it is, that though they have been destroyed as a kingdom, yet not utterly as a people; there were some of the ten tribes that mixed with the Jews, and others that were scattered about in the world; and a remnant among them, according to the election of grace, that were met with in the ministry of the apostles, and in the latter day all Israel shall be saved; see Jer 30:10. (n) "hoc regnum peccans", V. L. Junius & Tremellius, Drusius, Mercerus; "peccatrix", Piscator. (o) "Regnum peccati", Pagninus, Montanus.
Tyndale Open Study Notes
9:8 Although God would severely punish Israel by uprooting and scattering them, he would never completely destroy them. A remnant would always exist.
Amos 9:8
The Destruction of Israel
7“Are you not like the Cushites to Me, O children of Israel?” declares the LORD. “Did I not bring Israel up from the land of Egypt, the Philistines from Caphtor, and the Arameans from Kir? 8Surely the eyes of the Lord GOD are on the sinful kingdom, and I will destroy it from the face of the earth. Yet I will not utterly destroy the house of Jacob,” declares the LORD. 9“For surely I will give the command, and I will shake the house of Israel among all the nations as grain is sifted in a sieve; but not a pebble will reach the ground.
- Scripture
- Sermons
- Commentary
The Significance of Israel's Restoration
By Art Katz3.2K1:00:24PSA 2:6ISA 51:11EZK 20:41AMO 9:8In this sermon, the speaker expresses concern about the injustice of wealthy individuals enriching themselves at the expense of impoverished people. The speaker believes that God will bring justice to the world, but only when He Himself rules. The speaker also discusses the concept of the rapture and sees the establishment of present-day Israel in 1948 as a sign that it will eventually be uprooted. The speaker emphasizes the importance of Israel in God's redemptive purposes and suggests that the nation has a glorious destiny. Additionally, the speaker expresses dismay at the content of movies advertised in the Philippines and believes that a nation blessed by apostolic Jews will bring holiness and righteousness.
Israel in Flight
By Art Katz2.5K57:53IsraelISA 66:19AMO 9:8AMO 9:15MAT 8:26MAT 16:23MAT 17:17MAT 26:34In this sermon, the speaker emphasizes the importance of God's people reaching out to the Jewish people during a time of trouble and affliction. He warns that if the Jews are not taken in and protected, they could face the same fate as they did in Nazi Germany. The speaker also discusses the resurrection of an entire nation, which he believes will be brought about by a prophet who will speak to the dry bones of that nation. He calls for the church to come together in perfect agreement and speak the word of God as one voice in order to raise the dead.
Dvd 32 Wilderness Appointment
By Art Katz2.3K1:35:54ISA 49:22JER 30:7JOL 3:1AMO 9:8AMO 9:11MAT 24:21
This sermon emphasizes the importance of preparing for the last days and the restoration of Israel, highlighting the need for sanctification, mercy, and a deep consecration to God. It calls for a transformation in the church's understanding, faith, and relationship with God, especially in the context of the prophesied events involving Israel and the nations. The message challenges believers to move beyond comfort and complacency to a radical commitment to God's purposes and the salvation of His people.
K-511 Sifted and Restored
By Art Katz1.4K52:18RestorationAMO 9:8MAT 6:33In this sermon, the speaker emphasizes that God's greatest demonstration of who He is will be shown to a sinful nation that does not deserve it. The speaker suggests that God will bring this nation into contact with His people, who will extend mercy to them during their time of trouble. The speaker warns that just because a country like America has cultural icons and achievements, it does not exempt them from the demonic outpouring and global hatred that will come in the last days. The speaker highlights the importance of the resurrection of an entire nation, which will be accomplished through a prophet speaking to the dry bones of that nation.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
The eyes of the Lord God are upon the sinful kingdom - The kingdom of Israel, peculiarly sinful; and therefore to be signally destroyed by the Assyrians. I will not utterly destroy the house of Jacob - The race shall not become extinct: I will reserve them as monuments of my justice, and finally of my mercy.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
Election, therefore, will not save sinful Israel from destruction. After Amos has thus cut off all hope of deliverance from the ungodly, he repeats, in his own words in Amo 9:8., the threat already exhibited symbolically in Amo 9:1. Amo 9:8. "Behold, the eyes of the Lord Jehovah are against the sinful kingdom, and I destroy it from off the face of the earth; except that I shall not utterly destroy the house of Jacob: is the saying of Jehovah. Amo 9:9. For, behold, I command, and shake the house of Israel among all nations, as (corn) is shaken in a sieve, and not even a little grain falls to the ground. Amo 9:10. All the sinners of my people will die by the sword, who say, The evil will not overtake or come to us." The sinful kingdom is Israel; not merely the kingdom of the ten tribes however, but all Israel, the kingdom of the ten tribes along with Judah, the house of Jacob or Israel, which is identical with the sons of Israel, who had become like the Cushites, although Amos had chiefly the people and kingdom of the ten tribes in his mind. Bammamlâkhâh, not upon the kingdom, but against the kingdom. The directing of the eye upon an object is expressed by על (Amo 9:4) or אל (cf. Psa 34:16); whereas ב is used in relation to the object upon which anger rests (Psa 34:17). Because the Lord had turned His eye towards the sinful kingdom, He must exterminate it, - a fate with which Moses had already threatened the nation in Deu 6:15. Nevertheless (אפס כּי, "only that," introducing the limitation, as in Num 13:28; Deu 15:4) the house of Jacob, the covenant nation, shall not be utterly destroyed. The "house of Jacob" is opposed to the "sinful nation;" not, however, so that the antithesis simply lies in the kingdom and people (regnum delebo, non populum), or that the "house of Jacob" signifies the kingdom of Judah as distinguished from the kingdom of the ten tribes, for the "house of Jacob" is perfectly equivalent to the "house of Israel" (Amo 9:9). The house of Jacob is not to be utterly destroyed, but simply to be shaken, as it were, in a sieve. The antithesis lies in the predicate החטּא, the sinful kingdom. So far as Israel, as a kingdom and people, is sinful, it is to be destroyed from off the face of the earth. But there is always a divine kernel in the nation, by virtue of its divine election, a holy seed out of which the Lord will form a new and holy people and kingdom of God. Consequently the destruction will not be a total one, a השׁמיד אשׁמיד. The reason for this is introduced by kı̄ (for) in Amo 9:9. The Lord will shake Israel among the nations, as corn is shaken in a sieve; so that the chaff flies away, and the dust and dirt fall to the ground, and only the good grains are left in the sieve. Such a sieve are the nations of the world, through which Israel is purified from its chaff, i.e., from its ungodly members. Tserōr, generally a bundle; here, according to its etymology, that which is compact or firm, i.e., solid grain as distinguished from loose chaff. In Sa2 17:13 it is used in a similar sense to denote a hard piece of clay or a stone in a building. Not a single grain fill fall to the ground, that is to say, not a good man will be lost (cf. Sa1 26:20). The self-secure sinners, however, who rely upon their outward connection with the nation of God (compare Amo 9:7 and Amo 3:2), or upon their zeal in the outward forms of worship (Amo 5:21.), and fancy that the judgment cannot touch them (הקדּים בּעד, to come to meet a person round about him, i.e., to come upon him from every side), will all perish by the sword. This threat is repeated at the close, without any formal link of connection with Amo 9:9, not only to prevent any abuse of the foregoing modification of the judgment, but also to remove this apparent discrepancy, that whereas in Amo 9:1-4 it is stated that not one will escape the judgment, according to Amo 9:8, the nation of Israel is not to be utterly destroyed. In order to anticipate the frivolity of the ungodly, who always flatter themselves with the hope of escaping when there is a threatening of any general calamity, the prophet first of all cuts off all possibilities whatever in Amo 9:1-4, without mentioning the exceptions; and it is not till afterwards that the promise is introduced that the house of Israel shall not be utterly annihilated, whereby the general threat is limited to sinners, and the prospect of deliverance and preservation through the mercy of God is opened to the righteous. The historical realization or fulfilment of this threat took place, so far as Israel of the ten tribes was concerned, when their kingdom was destroyed by the Assyrians, and in the case of Judah, at the overthrow of the kingdom and temple by the Chaldeans; and the shaking of Israel in the sieve is still being fulfilled upon the Jews who are dispersed among all nations.
Jamieson-Fausset-Brown Bible Commentary
eyes . . . upon the sinful kingdom--that is, I am watching all its sinful course in order to punish it (compare Amo 9:4; Psa 34:15-16). not utterly destroy the house of Jacob--Though as a "kingdom" the nation is now utterly to perish, a remnant is to be spared for "Jacob," their forefather's sake (compare Jer 30:11); to fulfil the covenant whereby "the seed of Israel" is hereafter to be "a nation for ever" (Jer 31:36).
John Gill Bible Commentary
Behold, the eyes of the Lord God are upon the sinful kingdom,.... God is omniscient, and his eyes are everywhere, and upon all persons, good and bad, and upon all kingdoms, especially upon a sinful nation: "the sinning kingdom" (n), or "the kingdom of sin" (o), as it may be rendered; that is addicted to sin, where it prevails and reigns; every such kingdom, particularly the kingdom of Israel, Ephraim, or the ten tribes, given to idolatry, and other sins complained of in this prophecy; and that not for good, but for evil, as in Amo 9:4; in order to cut them off from being a people: and I will destroy it from off the face of the earth: so that it shall be no more, at least as a kingdom; as the ten tribes have never been since their captivity by Shalmaneser; though Japhet interprets this of all the kingdoms of the earth, being sinful, the eyes of God are upon them to destroy them, excepting the kingdom of Israel; so Abarbinel: saving that I will not utterly destroy the house of Jacob, saith the Lord; and so it is, that though they have been destroyed as a kingdom, yet not utterly as a people; there were some of the ten tribes that mixed with the Jews, and others that were scattered about in the world; and a remnant among them, according to the election of grace, that were met with in the ministry of the apostles, and in the latter day all Israel shall be saved; see Jer 30:10. (n) "hoc regnum peccans", V. L. Junius & Tremellius, Drusius, Mercerus; "peccatrix", Piscator. (o) "Regnum peccati", Pagninus, Montanus.
Tyndale Open Study Notes
9:8 Although God would severely punish Israel by uprooting and scattering them, he would never completely destroy them. A remnant would always exist.