Amos 9:3
Though they hide themselves atop Carmel, there I will track them and seize them; and though they hide from Me at the bottom of the sea, there I will command the serpent to bite them.
Sermons
Great Sins, Great Calamities, Great EffortsD. Thomas Amos 9:1-4
Inevitable JudgmentJ.R. Thomson Amos 9:1-4
No Escape for the SinnerBishop Hackett.Amos 9:2-3
The Danger of ImpenitenceJohn Mamsay, M. A.Amos 9:2-3
The Impossibility of the Sinner's EscapeStephen Bridge, A.M.Amos 9:2-3














The thought of the Divine omniscience is a welcome thought to the friend, the child of God. But to the impenitent transgressor no thought is so distasteful, so distressing. If he cannot persuade himself that there is no God, he at all events hopes that the Divine eye does not rest upon him, that he is overlooked and forgotten. This vain refuge of sinners is discovered and destroyed by the revelation of this prophecy. The idolatrous temple shall be dismantled, the idolatrous altar shall be overthrown, when the Lord enters into controversy with unfaithful Israel. And in that day the sinful and deluded worshippers and priests shall be scattered. Whether slain or carried into captivity, none shall escape the eye or elude the chastening hand of the God who has been defied or forgotten. Every individual shall be dealt with upon the principles of eternal justice.

I. THE FOOLISH AND VAIN ENDEAVOURS OF SINNERS TO AVOID THE RECOMPENSE OF THEIR INIQUITY. The language of the prophet is vigorous and poetical. He pictures the smitten and scattered Israelites as delving into the abyss, as soaring to the heights of heaven, as hiding in the caves of Carmel, as crouching beneath the waters of the ocean; and all in vain. This figurative language represents the sophistry and the self-deception and the useless wiles and artifices by which the discovered sinner seeks to persuade himself that his crimes shall be unpunished.

II. THE OMNIPRESENCE OF THE RIGHTEOUS JUDGE. We are reminded of that ancient acknowledgment, "Thou God seest me!" as we read this declaration, "I will set mine eyes upon them." The psalmist, in the hundred and thirty-ninth psalm, has given us the most wonderfully impressive description which is to be found even in sacred literature of the omnipresence and the omniscience of God. Next to that description, for vigour and effectiveness, comes perhaps this passage of the prophecies of Amos. At every point and at every moment the universal and all-comprehending Spirit is in closest contact with every created intelligence; and that presence which may be discerned in operation wherever any work of God in the realm of nature is studied, is equally recognizable in the intellectual, the spiritual kingdom. Every conscience is a witness to the ever-present, all-observing Deity.

III. THE CONSEQUENT CERTAINTY OF THE CARRYING OUT OF ALL THE REGAL AND JUDICIAL DECISIONS OF THE DIVINE RULER. The circumstances of Israel led to the application of this great principle to the case of the sinful and rebellious. It was a painful duty which the prophet had to perform, but as a servant of God he felt that there was no choice left him. It was his office, and it is the office of every preacher of righteousness, to say unto the wicked, "Thou shall surely die." - T.

Though they dig into hell, thence shall Mine hand take them; though they climb up to heaven, thence will I bring them down.
In this passage God manifests His determination to arrest and punish the worker of iniquity. The prophet shows that when God came forth in judgment, none would be able to stand before Him, or escape from His vengeance. This subject is enlarged upon, as a warning to those who profane the ordinances and violate the laws of the Most High, to stand in awe, lest the Divine indignation be poured out upon them. These things have, however, very little influence on us. Many seem to believe, because sentence against their evil deeds has not been executed speedily, that it will never be executed.

I. SOME OF THE REASONS WHY MANY ENTERTAIN THIS BELIEF.

1. Their success upon former occasions. When sinners first deviate into the paths of error, they experience many uneasy feelings. But when the lusts of the flesh have prevailed over other considerations, they try to persuade themselves that their former fears were in great measure imaginary. Sometimes men are checked at the very outset. They are detected and exposed. There is interposition of providence in their favour. When enticed to the commission of sin, the recollection of the check he formerly received will occur fresh to his memory, and deter him from the paths wherein destroyers go.

2. The successful example of other men. Frequently we see men rising to opulence and power by the most unjustifiable means. We see the wicked living in triumph, and dying in apparent Peace. When such is frequently the prosperity of the wicked, others are enticed to follow their example. They are induced to forsake the path of duty, and engage in pursuits that are dangerous to happiness. Could we discern the thoughts of wicked men when their conscience condemned them for their wickedness, we should perceive them frequently endeavouring to stifle their convictions and banish their fears, by appealing to Persons who had succeeded, or were at that time successful, in the same evil courses as those upon which they had entered.

3. They think they can repent whenever they see danger approaching. So great is the propensity of men to sin, that no motives, no considerations can prevent them from going on in their wicked practices. But at the same time they have such an aversion to suffering, that when they sin, they always wish to do so with security and with safety. And they generally contrive to persuade themselves that, in their case at least, this object may be attained. Among the many false reasonings which they employ for this purpose, there is none more successful than that which is founded on an after repentance. Many think that, after having drunk the cup of sinful pleasures to the dregs, all they have to do is to profess themselves sorry, and cast themselves upon the mercy of God. This, they think, whatever their present conduct may be, will set all things right at last. Repentance is not such an easy work as many people imagine. We cannot repent at whatever moment we may wish to do so. Alas! many, relying upon future repentance, neglect and abuse their present mercies.

II. IT IS IMPOSSIBLE FOR WICKED MEN TO ESCAPE THE JUST JUDGMENTS OF GOD. This world is not a state of complete retribution, yet the Most High does rule among the children of men. He has connected with holiness a portion of happiness, and with sin a portion of misery. Whatever happiness wicked men may pretend to, still happiness is a state of mind to which they can have no claim. They cannot possibly be really happy. Wicked men may evade the vigilance of human laws, but they are still amenable to their own consciences. And sometimes wicked men are punished more immediately by the hand of God Himself; as were Ananias and Sapphira. Then there is death, which is not the extinction of being. After death there is a judgment to come, which will seal the doom of every human being.

(John Mamsay, M. A.)

Though they dig into hell, or though they undermine our kingdom with vaults and cellarage, their impious labour shall come to nothing but to their own utter shame.

1. Here is the negotiation of the wicked, that they dig: there wants no pains, there wants no secrecy.

2. Here is the object of their employment, and that is hell.

3. There is a twofold end implied, why they undertake such a business, either for their own refuge, or to undermine others.

4. Here is the defeating and frustrating of their work. To what toil iniquity puts men to. They dig and labour. To what secrecy, to what dread of conscience. They dig into hell. How unprofitable is the event. For when all is done, they are apprehended by the hand of God.

(Bishop Hackett.)

If we consider man in reference to God, we see in him a strange compound of hardihood and cowardice. When Divine judgments are remote, he not only deems himself secure, but bids defiance to Omnipotence itself. But when they actually come, he trembles like a leaf shaken by the wind.

I. THE MEANS BY WHICH MEN SEEK TO HIDE THEMSELVES FROM GOD. Some of the expressions used indicate fear; others, presumption. Men will try and persuade themselves that God is too great to notice the insignificant doings of creatures like ourselves. Another subterfuge is, that as sinners they have numbers on their side. But if numbers do anything, it is only to enhance the doom. Men have great confidence in their own virtues, however little conformity there may be in their conduct to the Spirit of God and the commands of God.

II. THE VANITY OF ALL ATTEMPTS OF SINNERS TO HIDE THEMSELVES FROM GOD. Who can flee from the presence of such a Being? Where is the region which His all-penetrating gaze does not pervade? None has ever hardened himself against God and prospered; sin has ever had the seed of punishment along with it, and given beforehand some earnest of its bitter wages. Be assured nothing can screen you from the wrath of heaven, nothing give you composure in this world of afflictions and trials, but "faith in the Lord Jesus Christ."

(Stephen Bridge, A.M.)

People
Amos, Aram, Assyrians, Cushites, David, Ethiopians, Jacob, Syrians
Places
Caphtor, Carmel, Edom, Egypt, Kir, Nile River
Topics
Bed, Bite, Bitten, Bottom, Carmel, Command, Conceal, Cover, Floor, Hid, Hide, Hunt, Orders, Search, Seize, Serpent, Sight, Snake, Summit, Themselves, Thence, Though
Outline
1. The certainty of the desolation.
11. The restoring of the tabernacle of David.

Dictionary of Bible Themes
Amos 9:3

     4266   sea
     4687   snake
     5132   biting
     5342   hunting

Amos 9:1-4

     1310   God, as judge

Amos 9:2-3

     1110   God, present everywhere

Amos 9:3-4

     8404   commands, in OT

Library
A Revival Sermon
But, my dear friends, while this promise will doubtless be carried out, and every word of it shall be verified, so that the hill-tops of that country shall again bear the vine, and the land shall flow with wine, yet, I take it, this is more fully a spiritual than a temporal promise; and I think that the beginning of its fulfilment is now to be discerned, and we shall see the Lord's good hand upon us, so that is ploughman shall overtake the reaper, the mountains shall drop sweet wine, and all he hills
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

The Prophecy of Obadiah.
We need not enter into details regarding the question as to the time when the prophet wrote. By a thorough argumentation, Caspari has proved, that he occupies his right position in the Canon, and hence belongs to the earliest age of written prophecy, i.e., to the time of Jeroboam II. and Uzziah. As bearing conclusively against those who would assign to him a far later date, viz., the time of the exile, there is not only the indirect testimony borne by the place which this prophecy occupies in
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Letter ix. Meditation.
"Meditate upon these things."--1 TIM. 4:15. MY DEAR SISTER: The subject of this letter is intimately connected with that of the last; and in proportion to your faithfulness in the duty now under consideration, will be your interest in the word and worship of God. Religious meditation is a serious, devout and practical thinking of divine things; a duty enjoined in Scripture, both by precept and example; and concerning which, let us observe, 1. Its importance. That God has required it, ought to
Harvey Newcomb—A Practical Directory for Young Christian Females

The Twelve Minor Prophets.
1. By the Jewish arrangement, which places together the twelve minor prophets in a single volume, the chronological order of the prophets as a whole is broken up. The three greater prophets, Isaiah, Jeremiah, and Ezekiel, stand in the true order of time. Daniel began to prophesy before Ezekiel, but continued, many years after him. The Jewish arrangement of the twelve minor prophets is in a sense chronological; that is, they put the earlier prophets at the beginning, and the later at the end of the
E. P. Barrows—Companion to the Bible

Interpretation of Prophecy.
1. The scriptural idea of prophecy is widely removed from that of human foresight and presentiment. It is that of a revelation made by the Holy Spirit respecting the future, always in the interest of God's kingdom. It is no part of the plan of prophecy to gratify vain curiosity respecting "the times or the seasons which the Father hath put in his own power." Acts 1:7. "Comfort ye, comfort ye my people, saith your God"--this is its key-note. In its form it is carefully adapted to this great end.
E. P. Barrows—Companion to the Bible

The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Redemption for Man Lost to be Sought in Christ.
1. The knowledge of God the Creator of no avail without faith in Christ the Redeemer. First reason. Second reason strengthened by the testimony of an Apostle. Conclusion. This doctrine entertained by the children of God in all ages from the beginning of the world. Error of throwing open heaven to the heathen, who know nothing of Christ. The pretexts for this refuted by passages of Scripture. 2. God never was propitious to the ancient Israelites without Christ the Mediator. First reason founded on
John Calvin—The Institutes of the Christian Religion

The Power of God
The next attribute is God's power. Job 9:19. If I speak of strength, lo, he is strong.' In this chapter is a magnificent description of God's power. Lo, he is strong.' The Hebrew word for strong signifies a conquering, prevailing strength. He is strong.' The superlative degree is intended here; viz., He is most strong. He is called El-shaddai, God almighty. Gen 17:7. His almightiness lies in this, that he can do whatever is feasible. Divines distinguish between authority and power. God has both.
Thomas Watson—A Body of Divinity

The Doctrine of the Last Things.
A. THE SECOND COMING OF CHRIST. B. THE RESURRECTION. C. THE JUDGMENT. D. THE DESTINY OF THE WICKED. E. THE REWARD OF THE RIGHTEOUS. THE DOCTRINE OF THE LAST THINGS. Under this caption are treated such doctrines as the Second Coming of Christ, the Resurrection of both the righteous and wicked, the Judgments, Final Awards, and Eternal Destiny. A. THE SECOND COMING OF CHEIST. I. ITS IMPORTANCE. 1. PROMINENCE IN THE SCRIPTURES. 2. THE CHRISTIAN HOPE. 3. THE CHRISTIAN INCENTIVE. 4. THE CHRISTIAN COMFORT.
Rev. William Evans—The Great Doctrines of the Bible

Baptism
Go ye, therefore, and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them,' &c. Matt 28: 19. I. The way whereby Christ communicates to us the benefits of redemptions, is, in the use of the sacraments. What are the sacraments in general? They are visible signs of invisible grace. Is not the word of God sufficient to salvation? What need then is there of sacraments? We must not be wise above what is written. It is God's will that his church
Thomas Watson—The Ten Commandments

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