Amos

1Chapter
1The Message of Amos, one of the shepherds of Tekoa, that he received on behalf of Israel. It came to him in visions during the time that Uzziah was king of Judah and Jeroboam II son of Joash was king of Israel, two years before the big earthquake.

Swallowing the Same Old Lies

2God roars from Zion, shouts from Jerusalem! The thunderclap voice withers the pastures tended by shepherds, shrivels Mount Carmel’s proud peak.
3-5“Because of the three great sins of Damascus —make that four—I’m not putting up with her any longer. She pounded Gilead to a pulp, pounded her senseless with iron hammers and mauls. For that, I’m setting the palace of Hazael on fire. I’m torching Ben-hadad’s forts. I’m going to smash the Damascus gates and banish the crime king who lives in Sin Valley, the vice boss who gives orders from Paradise Palace. The people of the land will be sent back to where they came from—to Kir.” God’s Decree.
6-8“Because of the three great sins of Gaza —make that four—I’m not putting up with her any longer. She deported whole towns and then sold the people to Edom. For that, I’m burning down the walls of Gaza, burning up all her forts. I’ll banish the crime king from Ashdod, the vice boss from Ashkelon. I’ll raise my fist against Ekron, and what’s left of the Philistines will die.” God’s Decree.
9-10“Because of the three great sins of Tyre —make that four—I’m not putting up with her any longer. She deported whole towns to Edom, breaking the treaty she had with her kin. For that, I’m burning down the walls of Tyre, burning up all her forts.”
11-12“Because of the three great sins of Edom —make that four—I’m not putting up with her any longer. She hunts down her brother to murder him. She has no pity, she has no heart. Her anger rampages day and night. Her meanness never takes a timeout. For that, I’m burning down her capital, Teman, burning up the forts of Bozrah.”
13-15“Because of the three great sins of Ammon —make that four—I’m not putting up with her any longer. She ripped open pregnant women in Gilead to get more land for herself. For that, I’m burning down the walls of her capital, Rabbah, burning up her forts. Battle shouts! War whoops! with a tornado to finish things off! The king has been carted off to exile, the king and his princes with him.” God’s Decree.
2Chapter
1-3“Because of the three great sins of Moab —make that four—I’m not putting up with her any longer. She violated the corpse of Edom’s king, burning it to cinders. For that, I’m burning down Moab, burning down the forts of Kerioth. Moab will die in the shouting, go out in the blare of war trumpets. I’ll remove the king from the center and kill all his princes with him.” God’s Decree.
4-5“Because of the three great sins of Judah —make that four—I’m not putting up with them any longer. They rejected God’s revelation, refused to keep my commands. But they swallowed the same old lies that got their ancestors onto dead-end roads. For that, I’m burning down Judah, burning down all the forts of Jerusalem.”

Destroyed from the Roots Up

6-8“Because of the three great sins of Israel —make that four—I’m not putting up with them any longer. They buy and sell upstanding people. People for them are only things—ways of making money. They’d sell a poor man for a pair of shoes. They’d sell their own grandmother! They grind the penniless into the dirt, shove the luckless into the ditch. Everyone and his brother sleeps with the ‘sacred whore’— a sacrilege against my Holy Name. Stuff they’ve extorted from the poor is piled up at the shrine of their god, While they sit around drinking wine they’ve conned from their victims.
9-11“In contrast, I was always on your side. I destroyed the Amorites who confronted you, Amorites with the stature of great cedars, tough as thick oaks. I destroyed them from the top branches down. I destroyed them from the roots up. And yes, I’m the One who delivered you from Egypt, led you safely through the wilderness for forty years And then handed you the country of the Amorites like a piece of cake on a platter. I raised up some of your young men to be prophets, set aside your best youth for training in holiness. Isn’t this so, Israel?” God’s Decree.
12-13“But you made the youth-in-training break training, and you told the young prophets, ‘Don’t prophesy!’ You’re too much for me. I’m hard-pressed—to the breaking point. I’m like a wagon piled high and overloaded, creaking and groaning.
14-16“When I go into action, what will you do? There’s no place to run no matter how fast you run. The strength of the strong won’t count. Fighters won’t make it. Skilled archers won’t make it. Fast runners won’t make it. Chariot drivers won’t make it. Even the bravest of all your warriors Won’t make it. He’ll run off for dear life, stripped naked.” God’s Decree.
3Chapter

The Lion Has Roared

1Listen to this, Israel. God is calling you to account—and I mean all of you, everyone connected with the family that he delivered out of Egypt. Listen! 2“Out of all the families on earth, I picked you. Therefore, because of your special calling, I’m holding you responsible for all your sins.”
3-7Do two people walk hand in hand if they aren’t going to the same place? Does a lion roar in the forest if there’s no carcass to devour? Does a young lion growl with pleasure if he hasn’t caught his supper? Does a bird fall to the ground if it hasn’t been hit with a stone? Does a trap spring shut if nothing trips it? When the alarm goes off in the city, aren’t people alarmed? And when disaster strikes the city, doesn’t God stand behind it? The fact is, God, the Master, does nothing without first telling his prophets the whole story.
8The lion has roared— who isn’t frightened? God has spoken— what prophet can keep quiet?
9-11Announce to the forts of Assyria, announce to the forts of Egypt— Tell them, “Gather on the Samaritan mountains, take a good, hard look: what a snake pit of brutality and terror! They can’t—or won’t—do one thing right.” God said so. “They stockpile violence and blight. Therefore”—this is God’s Word—“an enemy will surround the country. He’ll strip you of your power and plunder your forts.”
12“In the same way that a shepherd trying to save a lamb from a lion Manages to recover just a pair of legs or the scrap of an ear, So will little be saved of the Israelites who live in Samaria— A couple of old chairs at most, the broken leg of a table.
13-15“Listen and bring witness against Jacob’s family”— this is God’s Word, God-of-the-Angel-Armies! “Note well! The day I make Israel pay for its sins, pay for the sin-altars of worship at Bethel, The horned altars will all be dehorned and scattered around. I’ll tear down the winter palace, smash the summer palace—all your fancy buildings. The luxury homes will be demolished, all those pretentious houses.” God’s Decree.
4Chapter

You Never Got Hungry for God

1“Listen to this, you cows of Bashan grazing on the slopes of Samaria. You women! Mean to the poor, cruel to the down-and-out! Indolent and pampered, you demand of your husbands, ‘Bring us a tall, cool drink!’
2-3“This is serious—I, God, have sworn by my holiness! Be well warned: Judgment Day is coming! They’re going to rope you up and haul you off, keep the stragglers in line with cattle prods. They’ll drag you through the ruined city walls, forcing you out single file, And kick you to kingdom come.” God’s Decree.
4-5“Come along to Bethel and sin! And then to Gilgal and sin some more! Bring your sacrifices for morning worship. Every third day bring your tithe. Burn pure sacrifices—thank offerings. Speak up—announce freewill offerings! That’s the sort of religious show you Israelites just love.” God’s Decree.
6“You know, don’t you, that I’m the One who emptied your pantries and cleaned out your cupboards, Who left you hungry and standing in bread lines? But you never got hungry for me. You continued to ignore me.” God’s Decree.
7-8“Yes, and I’m the One who stopped the rains three months short of harvest. I’d make it rain on one village but not on another. I’d make it rain on one field but not on another—and that one would dry up. People would stagger from village to village crazed for water and never quenching their thirst. But you never got thirsty for me. You ignored me.” God’s Decree.
9“I hit your crops with disease and withered your orchards and gardens. Locusts devoured your olive and fig trees, but you continued to ignore me.” God’s Decree.
10“I revisited you with the old Egyptian plagues, killed your choice young men and prize horses. The stink of rot in your camps was so strong that you held your noses— But you didn’t notice me. You continued to ignore me.” God’s Decree.
11“I hit you with earthquake and fire, left you devastated like Sodom and Gomorrah. You were like a burning stick snatched from the flames. But you never looked my way. You continued to ignore me.” God’s Decree.
12“All this I have done to you, Israel, and this is why I have done it. Time’s up, O Israel! Prepare to meet your God!”
13Look who’s here: Mountain-Shaper! Wind-Maker! He laid out the whole plot before Adam. He brings everything out of nothing, like dawn out of darkness. He strides across the alpine ridges. His name is God, God-of-the-Angel-Armies.
5Chapter

All Show, No Substance

1Listen to this, family of Israel, this Message I’m sending in bold print, this tragic warning:
2“Virgin Israel has fallen flat on her face. She’ll never stand up again. She’s been left where she’s fallen. No one offers to help her up.”
3“The city that marches out with a thousand will end up with a hundred. The city that marches out with a hundred will end up with ten. Oh, family of Israel!”
4-5“Seek me and live. Don’t fool around at those shrines of Bethel, Don’t waste time taking trips to Gilgal, and don’t bother going down to Beer-sheba. Gilgal is here today and gone tomorrow and Bethel is all show, no substance.”
6So seek God and live! You don’t want to end up with nothing to show for your life But a pile of ashes, a house burned to the ground. For God will send just such a fire, and the firefighters will show up too late.

Raw Truth Is Never Popular

7-9and stomp righteousness into the mud. Do you realize where you are? You’re in a cosmos star-flung with constellations by God, A world God wakes up each morning and puts to bed each night. God dips water from the ocean and gives the land a drink. God, God-revealed, does all this. And he can destroy it as easily as make it. He can turn this vast wonder into total waste.
10-12People hate this kind of talk. Raw truth is never popular. But here it is, bluntly spoken: Because you run roughshod over the poor and take the bread right out of their mouths, You’re never going to move into the luxury homes you have built. You’re never going to drink wine from the expensive vineyards you’ve planted. I know precisely the extent of your violations, the enormity of your sins. Appalling! You bully right-living people, taking bribes right and left and kicking the poor when they’re down.
13Justice is a lost cause. Evil is epidemic. Decent people throw up their hands. Protest and rebuke are useless, a waste of breath.
14Seek good and not evil— and live! You talk about God, the God-of-the-Angel-Armies, being your best friend. Well, live like it, and maybe it will happen.
15Hate evil and love good, then work it out in the public square. Maybe God, the God-of-the-Angel-Armies, will notice your remnant and be gracious.
16-17“Go out into the streets and lament loudly! Fill the malls and shops with cries of doom! Weep loudly, ‘Not me! Not us, Not now!’ Empty offices, stores, factories, workplaces. Enlist everyone in the general lament. I want to hear it loud and clear when I make my visit.” God’s Decree.

Time to Face Hard Reality, Not Fantasy

18-20Woe to all of you who want God’s Judgment Day! Why would you want to see God, want him to come? When God comes, it will be bad news before it’s good news, the worst of times, not the best of times. Here’s what it’s like: A man runs from a lion right into the jaws of a bear. A woman goes home after a hard day’s work and is raped by a neighbor. At God’s coming we face hard reality, not fantasy— a black cloud with no silver lining.
21-24“I can’t stand your religious meetings. I’m fed up with your conferences and conventions. I want nothing to do with your religion projects, your pretentious slogans and goals. I’m sick of your fund-raising schemes, your public relations and image making. I’ve had all I can take of your noisy ego-music. When was the last time you sang to me? Do you know what I want? I want justice—oceans of it. I want fairness—rivers of it. That’s what I want. That’s all I want.
25-27“Didn’t you, dear family of Israel, worship me faithfully for forty years in the wilderness, bringing the sacrifices and offerings I commanded? How is it you’ve stooped to dragging gimcrack statues of your so-called rulers around, hauling the cheap images of all your star-gods here and there? Since you like them so much, you can take them with you when I drive you into exile beyond Damascus.” God’s Message, God-of-the-Angel-Armies.
6Chapter

Those Who Live Only for Today

1-2Woe to you who think you live on easy street in Zion, who think Mount Samaria is the good life. You assume you’re at the top of the heap, voted the number-one best place to live. Well, wake up and look around. Get off your pedestal. Take a look at Calneh. Go and visit Great Hamath. Look in on Gath of the Philistines. Doesn’t that take you off your high horse? Compared to them, you’re not much, are you?
3-6Woe to you who are rushing headlong to disaster! Catastrophe is just around the corner! Woe to those who live in luxury and expect everyone else to serve them! Woe to those who live only for today, indifferent to the fate of others! Woe to the playboys, the playgirls, who think life is a party held just for them! Woe to those addicted to feeling good—life without pain! those obsessed with looking good—life without wrinkles! They could not care less about their country going to ruin.
7But here’s what’s really coming: a forced march into exile. They’ll leave the country whining, a rag-tag bunch of good-for-nothings.

You’ve Made a Shambles of Justice

8“I hate the arrogance of Jacob. I have nothing but contempt for his forts. I’m about to hand over the city and everyone in it.”
9-10Ten men are in a house, all dead. A relative comes and gets the bodies to prepare them for a decent burial. He discovers a survivor huddled in a closet and asks, “Are there any more?” The answer: “Not a soul. But hush! God must not be mentioned in this desecrated place.”
11Note well: God issues the orders. He’ll knock large houses to smithereens. He’ll smash little houses to bits.
12-13Do you hold a horse race in a field of rocks? Do you plow the sea with oxen? You’d cripple the horses and drown the oxen. And yet you’ve made a shambles of justice, a bloated corpse of righteousness, Bragging of your trivial pursuits, beating up on the weak and crowing, “Look what I’ve done!”
14“Enjoy it while you can, you Israelites. I’ve got a pagan army on the move against you” —this is your God speaking, God-of-the-Angel-Armies— “And they’ll make hash of you, from one end of the country to the other.”
7Chapter

To Die Homeless and Friendless

1-2God, my Master, showed me this vision: He was preparing a locust swarm. The first cutting, which went to the king, was complete, and the second crop was just sprouting. The locusts ate everything green. Not even a blade of grass was left. I called out, “God, my Master! Excuse me, but what’s going to come of Jacob? He’s so small.”
3God gave in. “It won’t happen,” he said.
4God showed me this vision: Oh! God, my Master God was calling up a firestorm. It burned up the ocean. Then it burned up the Promised Land.
5I said, “God, my Master! Hold it—please! What’s going to come of Jacob? He’s so small.”
6God gave in. “All right, this won’t happen either,” God, my Master, said.
7God showed me this vision: My Master was standing beside a wall. In his hand he held a plumb line.
8-9“Isaac’s sex-and-religion shrines will be smashed, Israel’s unholy shrines will be knocked to pieces. I’m raising my sword against the royal family of Jeroboam.”
10Amaziah, priest at the shrine at Bethel, sent a message to Jeroboam, king of Israel: “Amos is plotting to get rid of you; and he’s doing it as an insider, working from within Israel. His talk will destroy the country. He’s got to be silenced. Do you know what Amos is saying?
11‘Jeroboam will be killed. Israel is headed for exile.’”
12-13Then Amaziah confronted Amos: “Seer, be on your way! Get out of here and go back to Judah where you came from! Hang out there. Do your preaching there. But no more preaching at Bethel! Don’t show your face here again. This is the king’s chapel. This is a royal shrine.”
14-15But Amos stood up to Amaziah: “I never set up to be a preacher, never had plans to be a preacher. I raised cattle and I pruned trees. Then God took me off the farm and said, ‘Go preach to my people Israel.’
16-17Your wife will become a whore in town. Your children will get killed. Your land will be auctioned off. You will die homeless and friendless. And Israel will be hauled off to exile, far from home.”
8Chapter

You Who Give Little and Take Much

1My Master God showed me this vision: A bowl of fresh fruit.
2He said, “What do you see, Amos?” I said, “A bowl of fresh, ripe fruit.” God said, “Right. So, I’m calling it quits with my people Israel. I’m no longer acting as if everything is just fine.”
3“The royal singers will wail when it happens.” My Master God said so. “Corpses will be strewn here, there, and everywhere. Hush!”
4-6Listen to this, you who walk all over the weak, you who treat poor people as less than nothing, Who say, “When’s my next paycheck coming so I can go out and live it up? How long till the weekend when I can go out and have a good time?” Who give little and take much, and never do an honest day’s work. You exploit the poor, using them— and then, when they’re used up, you discard them.
7-8God swears against the arrogance of Jacob: “I’m keeping track of their every last sin.” God’s oath will shake earth’s foundations, dissolve the whole world into tears. God’s oath will sweep in like a river that rises, flooding houses and lands, And then recedes, leaving behind a sea of mud.
9-10“On Judgment Day, watch out!” These are the words of God, my Master. “I’ll turn off the sun at noon. In the middle of the day the earth will go black. I’ll turn your parties into funerals and make every song you sing a dirge. Everyone will walk around in rags, with sunken eyes and bald heads. Think of the worst that could happen —your only son, say, murdered. That’s a hint of Judgment Day —that and much more.
11-12“Oh yes, Judgment Day is coming!” These are the words of my Master God. “I’ll send a famine through the whole country. It won’t be food or water that’s lacking, but my Word. People will drift from one end of the country to the other, roam to the north, wander to the east. They’ll go anywhere, listen to anyone, hoping to hear God’s Word—but they won’t hear it.
13-14“On Judgment Day, lovely young girls will faint of Word-thirst, robust young men will faint of God-thirst, Along with those who take oaths at the Samaria Sin-and-Sex Center, saying, ‘As the lord god of Dan is my witness!’ and ‘The lady goddess of Beer-sheba bless you!’ Their lives will fall to pieces. They’ll never put it together again.”
9Chapter

Israel Thrown into a Sieve

1-4“Hit the tops of the shrine’s pillars, make the floor shake. The roof’s about to fall on the heads of the people, and whoever’s still alive, I’ll kill. No one will get away, no runaways will make it. If they dig their way down into the underworld, I’ll find them and bring them up. If they climb to the stars, I’ll find them and bring them down. If they hide out at the top of Mount Carmel, I’ll find them and bring them back. If they dive to the bottom of the ocean, I’ll send Dragon to swallow them up. If they’re captured alive by their enemies, I’ll send Sword to kill them. I’ve made up my mind to hurt them, not help them.”
5-6My Master, God-of-the-Angel-Armies, touches the earth, a mere touch, and it trembles. The whole world goes into mourning. Earth swells like the Nile at flood stage; then the water subsides, like the great Nile of Egypt. God builds his palace—towers soaring high in the skies, foundations set on the rock-firm earth. He calls ocean waters and they come, then he ladles them out on the earth. God, your God, does all this.
7-8“Do you Israelites think you’re any better than the far-off Cushites?” God’s Decree. “Am I not involved with all nations? Didn’t I bring Israel up from Egypt, the Philistines from Caphtor, the Arameans from Qir? But you can be sure that I, God, the Master, have my eye on the Kingdom of Sin. I’m going to wipe it off the face of the earth. Still, I won’t totally destroy the family of Jacob.” God’s Decree.
9-10“I’m still giving the orders around here. I’m throwing Israel into a sieve among all the nations and shaking them good, shaking out all the sin, all the sinners. No real grain will be lost, but all the sinners will be sifted out and thrown away, the people who say, ‘Nothing bad will ever happen in our lifetime. It won’t even come close.’

Blessings Like Wine Pouring off the Mountains

11-12“But also on that Judgment Day I will restore David’s house that has fallen to pieces. I’ll repair the holes in the roof, replace the broken windows, fix it up like new. David’s people will be strong again and seize what’s left of enemy Edom, plus everyone else under my sovereign judgment.” God’s Decree. He will do this.
13-15“They’ll rebuild their ruined cities. They’ll plant vineyards and drink good wine. They’ll work their gardens and eat fresh vegetables. And I’ll plant them, plant them on their own land. They’ll never again be uprooted from the land I’ve given them.” God, your God, says so.
Study
Chapter 5
CSB

The Reason for Justice

Too often, contemporary descriptions of Christianity and its defense have ignored a critical element—God’s concern for justice in all aspects of human relationships. Historically, Christ’s followers have led the way in establishing hospitals and orphanages. They have worked to protect, provide for, and improve the living conditions of the poor, the elderly, the immigrant, the prisoner, as well as providing care for the dying.

Social justice is a thread running through all of Scripture. Justice is at the very heart of God’s character and at the core of what he desires and expects from his people. “The LORD is known by his acts of justice” (Ps 9:16, NIV), and “the scepter of your kingdom is a scepter of justice” (Ps 45:6). The Creator executes justice for the oppressed, gives food to the hungry, sets the prisoner free, and watches over the immigrant, the widow, and the orphan (Ps 146:6-9).

The Lord says, “Pursue justice and justice alone, so that you will live and possess the land the LORD your God is giving you” (Dt 16:20). He ties the future of his people to their treatment of the oppressed, the immigrant, the orphan, the widow (Jr 22:3). What he wants from mankind is that we do justice, love mercy, and walk humbly with him (Mc 6:8). In commending King Josiah, God equates knowledge of himself with defending the cause of the poor (Jr 22:16).

Jesus’s own mission statement (Lk 4:18-19) involves healing and social justice, and his followers will be recognized by their feeding the hungry, clothing the poor, welcoming the immigrant, and visiting the sick and the prisoner (Mt 25:31-46). While many have made the good news all about an otherworldly heaven, Jesus’s own gospel was of the in-breaking of God’s kingdom on earth (Mt 6:10). Paul’s understanding was that Christ’s redeeming work applied to all of this creation (Col 1:15-20) and that his followers—those saved by grace—would be ambassadors of reconciliation (2Co 5:18-21), doing the works of justice to which he calls them (Eph 2:10). As John Perkins has it, “Preaching a gospel absent of justice is preaching no gospel at all.”

The Greek used in the New Testament had just a single word, dikaiosunē, which is variously translated in English as “righteousness” or “justice.” While we think of righteousness as moral purity and of justice as right relationships, fairness, and equality, the New Testament usage of this one word would normally have involved all of these concepts rolled into one—an understanding that should be recovered. And Jesus’s commandment to his followers in Matthew 6:33 is not merely that they seek to be morally pure but that they pursue integrity and right relationship in all aspects of life, between themselves and God, between themselves and others, and between themselves and the rest of God’s creation.

If it is Christianity we defend, our arguments and lives must embrace the fullness of the salvation that Jesus brings, including the practice of social justice. Our most robust defense of the reliability of the Gospel accounts or the historicity of Jesus’s resurrection will fall on deaf ears if we are not going forth in the promised power of that resurrection to establish his kingdom “on earth as it is in heaven.”

ESV

An Oracle of Woe. This fourth message follows closely on the third, because it details the kinds of sins that will provoke the funeral of the nation. Three times the funeral cry of “Woe” appears: 5:18; 6:1; 6:4. Each one introduces another category of sin. The first (5:18–27) is manipulative, paganized religious activity carried on without regard for daily justice and righteousness. The second (6:1–3) is complacency. The third (6:4–7) is self-indulgence. The message ends with an announcement of coming destruction (6:8–14).

ESV

An Oracle of Entreaty. A special feature of this oracle is God’s pleading for his people to return to him. Although they face imminent destruction, it is still not too late to seek God and his goodness (vv. 4–6, 14).

ESV

lamentation. Neither the prophet nor God takes delight in these pronouncements of doom. Like mourners at a funeral, they grieve at what lies ahead for the unrepentant people. For the same reaction on the part of Jesus, see Matt. 23:37–39 and Luke 19:41–44.

ESV

Virgin Israel is an image used frequently in the prophets to speak of the special value God places on Israel. She is like a virgin daughter to him, and the thought of her selling herself into prostitution or being raped by an enemy is heartbreaking to him.

ESV

This is a powerful plea to seek the LORD as he has revealed himself and not in the pagan forms found at Bethel, Gilgal, and Beersheba. Whenever God is identified with the things of this world, there are two results: ethical behavior as a means of expressing devotion to God disappears (v. 7), and any concept of a purposeful Creator is lost (vv. 8–9).

ESV

On Bethel and Gilgal, see 4:4–5 and note. Since Beersheba was in Judah, it is not clear what its significance was for the Israelites. Perhaps people from the northern kingdom made pilgrimage there, remembering its association with the patriarchs (Gen. 21:14–19, 31; 26:23, 33; 46:1–5); perhaps they also felt that there was a special power available there.

ESV

The religious activities carried on at Bethel would not quench the fire of God’s anger. In fact, they would fuel it.

ESV

Wormwood is a plant native to Europe, Asia, and northern Africa, with a bitter-tasting and poisonous extract (also 6:12). True worshipers of God will manifest justice and righteousness (cf. James 1:26–27). See also Amos 5:21–24. Justice (Hb. mishpat) is much more than legal equity; it refers to the entire scope of God’s government of his world. Thus, to “do justice” involves, on the part of government, a fair and just use of power and proper functioning of a fair judicial system, especially to protect the weak from the strong. On the part of individuals, “justice” involves honest and fair business dealings and faithfulness to keep one’s word, as well as not taking advantage of the poor or those with less power or protection. Righteousness (Hb. tsedaqah) involves doing what is right in the sight of God, especially with regard to conduct toward others.

ESV

This is another piece of lyrical poetry (cf. 4:13 and 9:5–6) used to contrast the limitless glory of the Creator with the paltry things worshiped in the confines of Bethel, Gilgal, and Beersheba. Pleiades and Orion. Constellations of stars. In ancient Near Eastern religions, the stars were often thought to be gods. See also Isa. 40:26. To say that God calls for the waters of the sea and then pours them out on the surface of the earth is to remind Israel that he alone governs the rainfall, which he can and will use to discipline his people.

ESV

reproves in the gate. The walled cities of the ancient Near East had covered gatehouses in which there were multiple sets of gates. Thus, if the enemy broke through one set, they were immediately confronted with another. During times of peace all these gates would be open and the gatehouse would provide a shady place where the old men of the city could sit to observe the comings and goings, and where they could decide the cases of those who came to them for justice. But in Israel, justice was going to the highest bidder. See also vv. 12, 15.

ESV

Shall not dwell in them and shall not drink their wine express frustrated hope; cf. Mic. 6:15; Zeph. 1:13.

ESV

keep silent. The reference is probably to the legal proceedings taking place in the gatehouse (see note on v. 10). If someone were to speak out against the manifest injustice taking place, his own life might be in danger (v. 10), while his objections would do no good because they could not stop the ongoing, entrenched evil.

ESV

Speaking through the prophet, God addresses a further appeal to his people (see vv. 4–7). In that evil time (v. 13), they should seek good for those around them. If they will, there may be hope for the nation, even at that late hour. as you have said. There are two possible explanations. It may be that “God be with you” was a popular form of greeting, as in the original “Goodbye” of English. A more theological explanation is that the religious leaders of the nation may have been saying that the nation could not fall because “God is with us.” Amos says that God will only be with them if there is a return to godly behavior in the land. establish justice. See note on v. 7. For God of hosts (also vv. 15, 16), see note on 3:13.

ESV

Although Israel could have returned to God, the fact is that they would not. As a result, Amos announces that a great funeral cry of wailing … mourning … lamentation (see v. 1) will go up all over the land from the streets of the cities to the vineyards in the countryside. I will pass through your midst. See 4:12 and note.

CSB

Amos says that the “day of the LORD,” for which the people longed, would not be a day of gladness and “light” but of treacherous “darkness” and “gloom” (v. 20). The people’s desire for the day and the context, which refers to feasts and worship assemblies (vv. 21-22), suggest that the prophet was referring not only to the final day of judgment but also to a popular festival observance. Scholars have suggested that the “day of the LORD” may have been the annual festival of the new year, which, because it celebrated the kingship of the Lord, was associated with his role as Judge of the people. (Commentators who hold this view find extensive evidence for it in the psalms.)

If a particular worship festival was not in view, it is difficult to see why the prophet would move immediately from a terrifying description of the day to an indictment of the community’s hypocritical worship. Amos preached during the prosperous reign of Jeroboam II of Israel, but the national prosperity was limited to the wealthier families and came at the expense of the poor who were victims of injustice (vv. 10-13). It was this inequity that rendered the people’s worship repulsive to the Lord, for it violated his covenant in which justice and fairness for all were supposed to prevail.

ESV

The Israelites’ religious activities, far from pleasing God, actually alienated him. The recurrence of the pronoun “your” in connection with the several kinds of religious behaviors in these verses gives a clue to the point being made: the feasts and assemblies as they are celebrating them cannot bring them closer to God. God does not want only religious behavior from his people; he wants their total devotion as shown in the ethical character of their lives (v. 24). See note on 4:4–5.

ESV

This is the earliest known use of the prophets’ expression, the day of the LORD. It also occurs in Isaiah (Isa. 13:6, 9), Jeremiah (Jer. 46:10), Ezekiel (Ezek. 13:5; 30:3), Joel (Joel 1:15; 2:1, 11, 31; 3:14), Obadiah (Obad. 15), Zephaniah (Zeph. 1:7, 14), and Malachi (Mal. 4:5). (See diagram.) Perhaps in Amos’s day the term was in popular use for the time when the Lord would intervene and put Israel at the head of the nations (possibly based on Deut. 32:35–37); but Amos, and all prophets after him, clarify what it would mean for the Lord to visit his people: it means judgment upon them if they are unfaithful. In Amos, the term points forward to the coming judgment on the northern kingdom at the hands of the Assyrians (Amos 5:27); in Zephaniah, it points to the coming judgment on Judah at the hands of the Babylonians. Other prophets use the term to signal God’s forthcoming punishment of other nations for their brutalities, e.g., Babylon (Isa. 13:6, 9); Egypt (Jer. 46:10); Edom (Obad. 15); and many nations (Joel 3:14; Obad. 15). In some cases the prophet uses the term to denote something farther off in the future (Mal. 4:5; probably in Joel 2:31). All of this indicates that the “day” is not unique, but may be repeated as circumstances call for it. The NT authors apply the term as well to the return of Christ (e.g., 1 Cor. 1:8; 2 Pet. 3:10).

ESV

God hates and despises Israel’s religious feasts and solemn assemblies, their offerings (v. 22) and songs (v. 23) because of their persistent sinful conduct (see note on 3:15) and because of their perversion of worship at Bethel (cf. note on 4:4–5), as well as the absence of “justice” and “righteousness” in their conduct toward one another (5:24). Worshiping God in a way contrary to his Word and without moral integrity in one’s life is blatant hypocrisy (cf. Isa. 29:13; Matt. 15:8–9).

ESV

I will not accept them. God graciously extends his fellowship and forgiveness to those who will accept his covenant, as shown by their changed lives. He cannot be manipulated into doing such a thing by ritualism.

ESV

On justice and righteousness, see note on 5:7.

CSB

The Lord’s rhetorical question about Israel’s offering sacrifices in the wilderness expected the answer, “No, we did not.” This answer would fit the context in which the Lord found the many sacrifices of the people offensive because of the injustice the nation had come to tolerate. But this appears to contradict passages that show that Israel did offer sacrifices during the wilderness wanderings (Ex 24:4-8; Nm 7). One suggestion is that Israel did not sustain her relationship with the Lord by regularly offering these sacrifices. But Scripture nowhere else indicates that the Israelites did not offer sacrifices in the wilderness, and the presence of the tabernacle suggests that they did so frequently. Another solution places the main emphasis of the passage with to me, so that the Lord was saying, “It was not to me that you offered sacrifices.” The reference to false gods in the following verse (“Sakkuth” and “Kaiwan,” v. 26) would support this view.

Either Israel’s worship in the wilderness had been insincere, or it had consisted of idolatrous practices. If the Lord expected the answer “yes” to his rhetorical question, the meaning of his statement would be, “Indeed you did offer sacrifices and grain offerings in the wilderness, but now you will take up your idols, since you have rejected me, and I will send you into exile.”

ESV

The Israelites had in fact given such offerings in the desert, but since their hearts were not right (note the mention of Sikkuth and Kiyyun, Mesopotamian astral deities), God nevertheless judged them. Thus the religiosity of the people of Israel in Amos’s day will not fool God, either.

ESV

Exile beyond Damascus is just what happened (2 Kings 17:6). This is a startling and significant prediction, as Assyria was comparatively weak in Amos’s time. On God of hosts, see note on Amos 3:13.