This final vision differs from the preceding four in some significant ways. First, there is no introductory formula that explains the divine enablement of the prophet. Second, in the first pair of visions Amos spoke more than the Lord, in the second pair he spoke only a few words, and in the last one he said nothing. However, as in the preceding two visions, oracles follow the brief vision.
9:1 In the final vision that Amos recorded, he saw Yahweh standing beside an altar. The altar at Bethel is probably in view since Bethel was the worship site in view in most of this book and since Amos' encounter with Amaziah occurred there (7:10-17). The Lord gave a command that someone (an angel?) would strike the capitals that supported the roof of the temple there with such force that its foundation stones would shake and the whole structure would fall down (cf. Judg. 16:29-30; Isa. 6:4; Ezek. 40:6). The Lord also said He would slay with the sword the rest of the priests and worshippers who survived being killed by the collapse of the temple. No one would escape with his or her life.
"The temple was not a literal temple, for the collapse of such a building would affect only a few. Rather it represents the religion of the northern kingdom, which, in the end, brought about the destruction of its adherents. The decay of the social structure that resulted from their cold externalism could lead only to national ruin. The gross sin of idolatry could lead only to judgment."75
9:2-3 It would be impossible for those whom the Lord chose to slay to escape even if they tried to dig into the earth or climb into the sky (cf. Ps. 139:7-8; Jon. 1-2).
"If neither heights nor depths can separate people from the love of God (cf. Rom. 8:38-39), they are also unable to hide them from the wrath of God."76
The ancients conceived of Sheol as under the surface of the earth, so digging into Sheol meant hiding in the ground. Neither would hiding in the forests and caves of Mt. Carmel, one of the highest elevations in Israel, or trying to conceal oneself on the floor of the sea be effective. The Lord would seek the guilty out and command His agents to execute them, even if that agent had to be a serpent in the sea (cf. 5:19; Job 26:12-13; Ps. 74:13-14; 89:9-10; Isa. 27:1; 51:9-10). Note the chiastic structure of these verses going from down to up and back down, signifying all places.
9:4 The Lord would even slay the Israelites whom their enemy led away into captivity. Yahweh would order the sword to slay them even there, though there they would be under the protection of a strong foreign power. They would not be able to hide from His all-seeing eye. Normally God watched over His people for their good, but here He promised to set His eyes on them for evil. His purpose and intention for them was evil from their viewpoint.
These verses describe the great God who would judge the Israelites. The section closes, "Yahweh is His name"(v. 6). What precedes that clause is a revelation of His person (name).
9:5 The judge is sovereign Yahweh who controls and leads armies, both heavenly armies of angels and earthly armies of soldiers. As sovereign, He is the one to whom all people and nations are responsible, not just Israel. He is the one who simply with a touch can cause the earth to melt, a figure that recalls the effect on ice when a human finger presses on it. He has the power to alter the course of human affairs as well so everyone mourns, if that is His choice. He causes the earth and human affairs to rise and fall, to ebb and flow, like the waters of the mighty Nile River.
9:6 He built His dwelling place in the heavens as a vaulted dome over the earth. He calls for the waters to leave the seas, rise up and form clouds, and pour down on the land. Since He has this control over the whole planet it is impossible to hide from Him or to escape His powerful hand. His name is Yahweh, the covenant keeping God whose sovereignty covers the universe (cf. 5:8).
9:7 Rhetorically Yahweh asked if Israel was not just like other nations. It was in the sense that it was only one nation among many in the world that lived under His sovereign authority. The Ethiopians (Cushites) were a remote people in Amos' day, on the edge of the earth from an ancient Near Easterner's perspective, yet God watched over them. He had separated the Philistines from Caphtor (Crete; cf. Deut. 2:23) and the Syrians (Arameans) from Kir in Mesopotamia (cf. 1:5) just as He had led Israel from Egypt to the Promised Land. The Philistines and Syrians were Israel's enemies, but God had done for them what He had done for Israel. He could justly send the Israelites into another part of the world since He had formerly relocated these other nations. The Israelites considered themselves superior because of their election, but really they were no better or less accountable than any other nation.
9:8 As the sovereign Lord looked over all the kingdoms of the earth, He noticed those of them that were sinful and determined to destroy them because of their wickedness. He would do to Israel what He would do to any other sinful nation (cf. 3:1-2). Yet He promised not to destroy completely the house of Jacob (the Northern Kingdom, because of the covenant He had made with Israel; cf. 5:4-6, 14-15, 23-24).
9:9 God would sift all the Israelites, among the other nations, to separate the people deserving judgment from the righteous few. He would allow the righteous person (true wheat) to slip through but would retain the unrighteous (a kernel, pebble, anything compacted, Heb. seror) for judgment.77He would separate the righteous from the sinful as He sifted through the Israelites. God determines just how much sinfulness makes His punishment inevitable; He determines the mesh of the sifting screen.
9:10 All the guilty Israelites would die by the sword, the Lord promised. None of them who claimed that they would escape that calamity would get away.
The rest of the book is quite different from what has preceded because of its positive message. As is true of other eighth-century prophets to Israel and Judah, Amos included hope in his prophecy (cf. Isa. 40-66; Hos. 1:10-2:1, 14-23; Mic. 2:12-13; 4:1-5).
9:11 In "that day"Yahweh would also restore the fallen booth of David that had suffered some destruction (cf. v. 1; Lev. 23:33-42; 2 Sam. 11:11; 1 Kings 20:12-16; Jon. 4:5). The booth (tent) of David is a reference to the dynasty of David, which acted as a shelter over the Israelites. When Amos prophesied, the tent of David had suffered major damage due to the division of the kingdom into two parts, though it had not yet collapsed completely. In the future God would restore the Davidic house and rebuild it as in former days, when it was a united kingdom with a descendant of David ruling over all Israel (cf. Jer. 30:3-10; Ezek. 37:15-28; Hos. 3:4-5). That day, still future from our point in history, would be a day of restoration as well as a day of judgment. The restoration will follow in the Millennium after the judgments of the Tribulation.
9:12 When the house of David was again intact, Israel would exercise authority over all the nations of the world and would be a source of blessing to them. This would include even the small number of Edomites alive then, people who had formerly been implacable enemies of the Israelites (cf. Obad. 19). Israel's blessing would extend even to them, representing all Israel's former enemies. All the nations would become associated with the name of Yahweh then and would enjoy His lordship and protection (cf. Gen. 12:3; Isa. 9:1-7; 11:1-13; 42:1-7; 45:22-25; 49:5-7; 55:1-5).
At the Jerusalem Council, the Apostle James quoted verses 11 and 12 to support his view that the Gentiles of his day did not need to submit to circumcision and the Mosaic Law to obtain salvation or to live as Christians (Acts 15:13-21). He knew that the judgments of Israel were not yet over (cf. Matt. 24:1-22; Luke 21:5-24; Acts 1:6-7). He also knew, from this passage and others (Isa. 42:6; 60:3; Mal. 1:11), that when God restored the house of David Gentiles would have a share in that rule as Gentiles. James concluded, therefore, that Gentiles did not need to become Jews to enter into these (millennial) blessings. He did not mean that the church fulfills the promises to Israel but that since Gentiles will experience millennial blessings as Gentiles they do not need to become Jews in the church.
9:13 In contrast to the images of judgment that Amos had painted throughout this book, days were coming when these terrible conditions would be reversed. The land would become so productive that farmers planting seed for the next harvest would push reapers of the same fields to finish their work so they could plant the next crop. Normally the Israelites plowed their fields in October and the reaping ended in May, but in the future reaping would still be going on in October because of the huge harvests. Wine-makers would similarly push the farmers to sow more seed. The grape harvest took place in August, and farmers planted new vines in November. Harvests would be so abundant that the gathering of one crop would not end before it was time to begin the new crop.
The mountains would be so full of fruitful grapevines that they could be described as dripping with sweet (the best) wine. All the hills would be dissolved in the sense of flowing down with produce, perhaps even washing the soil away with grape juice. This verse pictures the reversing of the curse that God pronounced on the earth at the Fall (Gen. 3:17-19). Instead of drought and famine (1:2; 4:6-8) there would be abundant harvests (cf. Lev. 26:3-5; Deut. 28:4-5, 8, 11-12).
9:14 Yahweh also promised to restore the Israelites to the Promised Land following their captivity and exile from it. They would return to their land and establish life marked by security and joy, abundant food and drink, and beauty and blessing. Such conditions could not occur during wartime (vv. 1, 10; 2:13-16; 3:11, 15; 4:10-11; 5:2-3; 6:9-10; 7:17) but would be possible in peacetime (cf. Lev. 26:6; Deut. 28:6).
9:15 Furthermore the Israelites would put roots down in the Promised Land and never have to leave it again (cf. Gen. 13:14-15; 17:7-8; Deut. 30:1-5; 2 Sam. 7:10; Jer. 30:10-11; Ezek. 37:25; Joel 3:17-21; Mic. 4:4-7; Zech. 14:11). They would not fear exile (4:2-3; 5:5, 27; 6:7; 7:11, 17; 9:4) but would be secure from every foe (cf. Lev. 26:7-8; Deut. 28:7, 10). Yahweh, Israel's true God, promised this.
The end of the Exile saw only a dim foreview of the blessings Amos announced here. Blessings in the church age do not compare either.78Fulfillment has yet to come when God restores the tent of David in Jesus Christ's millennial reign.
"God's promises for the future are anchor points to keep us stable, and to give us hope in times of personal distress and difficulty. The more we understand what God has promised for the future, the more we can endure our problems today."79
