Amos 9:10

Amo 9:10 All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us.

Ver. 10. All the sinners of my people shall die by the sword] The flagitious, presumptuous persons, that bless themselves when I curse them, saying, We shall have peace, though we walk every man in the imagination of his heart, and take his full swing in sin, Deu 29:19. Such sinners in Zion, Isa 33:14, such sacrificing Sodomites, Isa 1:10, such profligate professors shall die by the sword; either by the hand of the enemy, or, which is worse, gladio spiritali, saith Mercer, by the spiritual sword, being blinded and rejected by God; so that their preservation is but a reservation to a greater mischief. Whereas, on the other side, some of God’s elect might in a common calamity perish by the sword, but then (Josiah-like) they died in peace, though they fell in battle; their death was right precious in the sight of the Lord, and a plentiful amends made them in heaven.

Which say, The evil shall not overtake nor prevent us] Or, for our sakes, by our default, Begnadenu propter nos. If affliction do find us out, yet we have not deserved it; common occurrences we cannot be against. Thus the wicked man "flattereth himself in his own eyes, until his iniquity be found to be hateful," Psa 36:2. "In all my labours they shall find none iniquity in me that were sin," Hos 12:8. "Yet thou sayest, Because I am innocent, surely his anger shall turn from me. Behold, I will plead with thee, because thou sayest, I have not sinned," Jer 2:35.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

All the sinners--answering to the chaff in the image in Amo 9:9, which falls on the earth, in opposition "to the grain" that does not "fall."

overtake . . . us--"come on us from behind" [MAURER].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. All the sinners of my people] Those who are the boldest and most incredulous; especially they who despise my warnings, and say the evil day shall not overtake nor prevent us; they shall die by the sword. It is no evidence of a man's safety that he is presumptuously fearless. There is a blessing to him who trembles at God's word.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Amos goes on with the same subject, — that God without any measure of cruelty would execute extreme vengeance on a reprobate people: Die, he says, by the sword all the wicked of my people. In naming the wicked of the people, he meant no doubt to include the whole people; though if any one thinks that the elect are by implication excepted, who were mixed with the ungodly, I do not object: this is probable; but yet the Prophet speaks here of the people generally. He says that the wicked of the people would perish by the sword: for it was not the sin of a few that Amos here refers to, but the sin which prevailed among the whole nation. Then all the wicked of my people shall die by the sword. He points out what sort of people they were, or at least he mentions the chief mark by which their impiety might be discovered, — they obstinately despised all the judgments of God, They say, It will not draw near; nor lay hold on our account, the evil.

Security then, which of itself ever generates a contempt of God, is here mentioned as the principal mark of impiety. And doubtless the vices of men reach a point that is past hope, when they are touched neither by fear nor shame, but expect God’s judgments without any concern or anxiety. Since then they thus drove far away from themselves all threatening, while at the same time they were ill at ease with themselves, and as it were burying themselves in deep caverns, and seeking false peace to their consciences, they were in a torpor, or rather stupor, incapable of any remedy. It is, therefore, no wonder that the Prophet lays down here this mark of security, when he is showing that there was no remnant of a sound mind in this people. Die then shall all the wicked by the sword, even those who say, It will not draw near; nor anticipate us, on our account, the evil: for we can not explain the word הקדים, ekodim, in any other way than by referring it to the threatening. For the Prophets, we know, commonly declared that the day of the Lord was at hand, that his hand was already armed, that it had already seized the sword. As then the Prophets, in order to smite despisers with fear, were wont to threaten a near punishment; so the Prophet does here; wishing to expose the impious stupor of the people, he says, “You think that there will not be such haste as is foretold to you by the Prophets; but this sheer perverseness will be the cause of your ruin.”

As to the expression, It will not come on our account, from a regard to us, it deserves to be noticed. Though hypocrites confess in general, that they cannot escape the hand of God, yet they still separate themselves from the common class, as if they are secured by some peculiar privilege. They therefore set up something in opposition to God, that they may not be blended with others. This folly the Prophet indirectly condemns by saying, that hypocrites are in a quiet and tranquil state, because they think that there will be to them no evil in common with the rest, as also they say in Isaiah 28:15, ‘The scourge, if it passes, will not yet reach us.’ We now then see what the Prophet has hitherto taught, and the meaning of these four verses which we have just explained. Now follows the promise —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

10. which say, The evil shall not draw near, or come in front about us] i.e. shall not meet us in any direction. The sinners whom the prophet has here specially in view are those who, trusting to the fact that they were members of the chosen people (cf. Amo_3:2), or relying upon their zeal in an external ceremonial (Amo_5:21 ff.), deemed themselves secure, and declared that misfortune could never overtake them (cf. Amo_6:3). Their false security, says Amos, should be the cause of their destruction. Cf. similar expressions of security, uttered in defiance of the prophets’ warnings, Isa_5:19; Mic_3:11; Jer_23:17; Eze_12:22; Eze_12:27. Overtake (A.V., R.V.) may be a legitimate emendation (תשׂיג for תגישׁ[202]; cf. Deu_28:2; Deu_28:15, in the Hebrew), but it is no rendering of the existing text. Prevent (A.V., R.V.) is, of course, used in its old sense of come before, which it has in such passages as Psa_18:5 (A.V.), Psa_59:10 (A.V., R.V.), Psa_119:147-148 (A.V., R.V.).

[202] Or rather, as should no doubt be read (the Hiphil conj. being elsewhere transitive), תִּלֹשׁ (Psa_91:7).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

All the sinners of my people shall die by the sword,.... By the sword of the Assyrians, and of others, into whose countries they shall flee for shelter, Amo 9:1; even all such who are notorious sinners, abandoned to their lusts, obstinate and incorrigible; live in sin, and continue therein; repent not of sin, disbelieve the prophets of the Lord, and defy his threatenings, and put away the evil day far from them:

which say, the evil shall not overtake nor prevent us; the evil threatened by the prophet, the sword of the enemy, the desolation of their land, and captivity in a foreign land; these evils, if they came at all, which they gave little credit to, yet would not in their days; they would never come so near them, or so close to their heels as to overtake them, and seize them, or to get before them, and stop them fleeing from them; they promised themselves impunity, and were in no pain about the judgments threatened them; so daring and impudent, so irreligious and atheistical, were they in their thoughts, words, and actions; and therefore should all and everyone of them be destroyed.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

All the sinners of My people shall perish - At the last, when the longsuffering of God has been despised to the uttermost, His Providence is exact in His justice, as in His love. As not “one grain should fall to the earth,” so not one sinner should escape. Jerome: “Not because they sinned aforetime, but because they persevered in sin until death. The Aethiopians are changed into sons of God, if they repent; and the sons of God pass away into Aethiopians, if they fall into the depth of sin.”

Which say, The evil shall not overtake nor prevent us - Their security was the cause of their destruction. They perished the more miserably, being buoyed up by the false confidence that they should not perish. So it was in both destructions of Jerusalem. Of the first, Jeremiah says to the false prophet Hananiah, “Thus saith the Lord, Thou hast broken the yokes of wood; but thou shalt make for them yokes of iron” Jer 28:13; and to Zedekiah, “Obey, I beseech thee, the voice of the Lord, which I speak unto thee; so shall it be well unto thee, and thy soul shall live. But if thou refuse to go forth - thou shalt not escape out of their hand, but shalt be taken by the hand of the king of Babylon, and thou shalt burn this city with fire” (Jer 38:20, Jer 38:23; add Jer 27:9-10, Jer 27:19). At the second, while thee Christians (mindful of our Lord’s words) fled to Pella, the Jews were, to the last, encouraged by their false prophets to resist. “The cause of this destruction,” at the burning of the temple, says their own historian , “was a false prophet, who on that day proclaimed to those in the city, ‘God commands to go up to the temple, to receive the signs of deliverance.’ There were too, at that time, among the people many prophets suborned by the tyrants, bidding them await the help from God, that they might not desert, and that hope might prevail with those, who were above fear and restraint. Man is soon persuaded in calamity. And when the deceiver promises release from the evils which are upon him, the sufferer gives himself wholly up to hope. These dcceivers then and liars against God at this time mispersuaded the wretched people, so that they neither regarded, nor believed, the plain evident prodigies, which foretokened the coming desolation, but, like men stupefied, who had neither eyes nor mind, disobeyed the warnings of God.” Then, having related some of the prodigies which occurred, he adds ; “But of these signs’ some they interpreted after their own will, some they despised, until they were convicted of folly by the capture of their country and their own destruction.”

So too now, none are so likely to perish forever, as they “who say, The evil shall not overtake us.” “I will repent hereafter.” “I will make my peace with God before I die.” “There is time enough yet.” “Youth is for pleasure, age for repentance.” “God will forgive the errors of youth, and the heat of our passions.” “Any time will do for repentance; health and strength promise long life;” “I cannot do without this or that now.” “I will turn to God, only not yet.” “God is merciful and full of compassion.” Because Satan thus deludes thousands upon thousands to their destruction, God cuts away all such vain hopes with His word, “All the sinners of My people shall die which say, the evil shall not overtake nor come upon us.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Us. Such infidels delayed repentance, (Haydock) or laughed at the menaces of impending ruin, chap. v. 18. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

All the sinners of my people, the great, notorious sinners, idolaters, oppressors, perverters of law and equity, cruel and inhuman judges and others, shall die by the sword; either at home in the wars, or abroad by barbarous men that captivate them; as Amo 9:4.

Which say; in their hearts thinking or hoping, or in their words discoursing, the impossibility of what Amos did foretell.

The evil, the sad, miserable, and desolating end, shall not overtake nor prevent us; as a pursuing enemy, we will flee from it: see Amo 9:1. 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 Jeroboam’s time, cannot soon be brought to such confusion; we shall never see it. This savoured rank of their atheism, and these shall certainly fall and perish, and never rise.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 10. If any are to be saved, it will not be the sinners; they need not flatter themselves that their wilful blindness shall secure them. The evil shall not overtake. They lulled themselves into a false security, and shut their cars against the warnings of the prophets; but that would avail them nothing. Prevent; come upon suddenly, surprise.

The folly of self-confidence.

The conduct of these Israelites, and their fate, may well stand as a beacon of warning to all who have heard the Word of God with indifference and unbelief.

I THE REASONS WHICH SHOULD PROMPT THE SINNER TO CONCERN.

1. The voice of his own conscience assures him of guilt and ill desert.

2. The warnings of Scripture should not be lost upon him, and revelationabounds with such warnings uttered upon the highest authority.

3. The examples of the impenitent who have been overtaken by judgmentand destruction enforce the faithful admonitions of Holy Writ.

II THE EXPLANATIONS OF THE SINNER"S SELF-CONFIDENCE AND PRESUMPTION. It is unquestionable that there are many who say, "The evil shall not reach nor overtake us." How can this be accounted for?

1. The voice of conscience may be silenced or unheeded.

2. The warnings of Scripture may be utterly disregarded.

3. The sinner may think rather of those instances in which judgment hasbeen delayed than of those in which it has been hastened and fulfilled.

III THE WISDOM AND DUTY OF IMMEDIATE REPENTANCE.

1. God"s Word will certainly be verified.

2. No human power can save the impenitent.

3. The time of probation is short, and may nearly have expired. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

All the sinners - The great, notorious sinners. The evil - Is far off, we shall die first, and be safe in the grave.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

“The evil shall not soon come upon us.”—Because of our iniquities, the evil shall not hasten to approach and to come.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.