Amos 3:6

KJV

Shall a trumpet be blown in the city, and the people not be afraid? shall there be evil in a city, and the LORD hath not done [it]?

KJV (with Strong's)

Shall a trumpet {H7782} be blown {H8628} in the city {H5892}, and the people {H5971} not be afraid {H2729}? shall there be evil {H7451} in a city {H5892}, and the LORD {H3068} hath not done {H6213} it?

Complete Jewish Bible

When the shofar is blown in the city, don't the people tremble? Can disaster befall a city without ADONAI's having done it?

Berean Standard Bible

If a ram’s horn sounds in a city, do the people not tremble? If calamity comes to a city, has not the LORD caused it?

American Standard Version

Shall the trumpet be blown in a city, and the people not be afraid? shall evil befall a city, and Jehovah hath not done it?

Commentary

### SUMMARY
Amos 3:6 presents two powerful rhetorical questions that underscore God's absolute sovereignty over all events, particularly the calamities that befall a city or nation, and the direct, undeniable link between divine action and human response. The verse serves as a stark declaration that no significant event, whether a warning signal or a devastating disaster, occurs without the Lord's ultimate orchestration or permission, thereby establishing the divine origin of the impending judgment upon Israel.

### CONTEXT
* **Literary Context:** Amos 3 opens with a solemn declaration, "Hear this word that the LORD hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt" [Amos 3:1](/amos/3-1 "Amos 3:1 - A Word Against Israel"). This sets the stage for a series of pronouncements emphasizing Israel's unique covenant relationship with God and, consequently, their greater accountability. Verses [Amos 3:3-5](/amos/3-3-5 "Amos 3:3-5 - A Series of Rhetorical Questions") employ a chain of rhetorical cause-and-effect questions ("Can two walk together, except they be agreed?," "Will a lion roar in the forest, when he hath no prey?"), building an irrefutable logical argument that divine judgment does not occur randomly but is a direct consequence of Israel's actions and God's deliberate purpose. Amos 3:6 continues this pattern, directly connecting the alarm of a trumpet and the occurrence of calamity to God's sovereign hand, implying that the impending disaster is a direct result of His will.
* **Historical & Cultural Context:** The prophet Amos ministered to the Northern Kingdom of Israel during the reign of Jeroboam II (c. 793-753 BC), a period marked by unprecedented economic prosperity and territorial expansion. However, this affluence was accompanied by deep spiritual apostasy, rampant social injustice, and moral decay, as detailed throughout the book of Amos (e.g., [Amos 2:6-8](/amos/2-6-8 "Amos 2:6-8 - Social Injustice in Israel")). In ancient Near Eastern cities, the blowing of a trumpet (specifically a _shofar_) was a critical signal, used to announce danger, call to war, or summon the people. Its sound was universally understood as an urgent warning, designed to evoke immediate fear and action. The mention of "evil" in a city refers to the calamities, disasters, or misfortunes that would typically be interpreted as divine judgment or the consequence of a nation's sin, rather than mere random occurrences.
* **Key Themes:** Amos 3:6 powerfully contributes to several overarching themes within the book of Amos and the broader prophetic literature. Foremost is the theme of **Divine Sovereignty**, asserting God's absolute control over all events, including the misfortunes and judgments that befall nations. This verse explicitly states that no calamity occurs without the Lord's involvement, reinforcing that God is not a distant, passive deity but an active participant in history. Secondly, it highlights **Covenant Accountability**, reminding Israel that their unique relationship with Yahweh meant they would be held to a higher standard, and their disobedience would incur specific, divinely orchestrated consequences. Finally, the verse emphasizes **Prophetic Warning and Inevitable Judgment**, portraying the prophet's message as a divinely sanctioned "trumpet call" designed to elicit fear and repentance before the unavoidable "evil" (calamity) of God's judgment fully descends upon a rebellious people. This concept is further developed in passages like [Ezekiel 33:1-6](/ezekiel/33-1-6 "Ezekiel 33:1-6 - The Watchman's Responsibility"), where the watchman's failure to blow the trumpet leads to accountability for the people's destruction.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **afraid (Hebrew, _chârad'_):** This primitive root signifies a shuddering with terror, implying a deep, visceral fear. It can also mean to hasten with anxiety or to quake and tremble. In Amos 3:6, it denotes the natural, expected response to a trumpet's warning: a profound sense of alarm and dread, prompting immediate attention and preparation for impending danger.
* **evil (Hebrew, _raʻ'_):** While this word can denote moral badness or wickedness, in contexts like Amos 3:6, it primarily refers to calamity, disaster, misfortune, or distress. It signifies the negative consequences or afflictions that are often the result of divine judgment or are part of a fallen world, all under God's ultimate control. The verse clarifies that such "evil" (calamity) does not occur without God's active involvement.
* **done (Hebrew, _ʻâsâh'_):** This is a broad primitive root meaning "to do or make" in the widest sense and application. It encompasses accomplishing, performing, executing, or bringing something to pass. In this context, it emphasizes God's active role in orchestrating or permitting the calamities that befall a city, underscoring His direct agency and ultimate responsibility for the events of history and judgment.

#### Verse Breakdown
* **"Shall a trumpet be blown in the city, and the people not be afraid?"**: This rhetorical question highlights the immediate and natural cause-and-effect relationship between a warning signal and the expected human response. The blowing of a _shofar_ (trumpet) was a clear sign of impending danger, war, or disaster. The question implies an undeniable "No!"—of course, the people would be afraid. It sets up the parallel for God's prophetic warnings, implying that His divine pronouncements of judgment should likewise evoke fear and repentance.
* **"shall there be evil in a city, and the LORD hath not done [it]?"**: This second, even more profound, rhetorical question asserts God's absolute sovereignty over all forms of calamity and disaster. The "evil" (Hebrew _raʻ_) here refers not to moral evil (sin) but to the destructive consequences, afflictions, or judgments that befall a community. The question implies an emphatic "No!"—no such calamity occurs without the Lord's direct or indirect orchestration, permission, or active involvement. It underscores that God is the ultimate orchestrator of history, including the judgments that come upon disobedient nations.

#### Literary Devices
Amos 3:6 is rich in **Rhetorical Questions**, a prominent feature throughout the prophet's discourse. These questions are not posed to elicit information but to make an undeniable point, compelling the audience to acknowledge the self-evident truth. The structure of the verse employs **Synthetic Parallelism**, where the second line expands upon or completes the thought of the first, moving from the human response to a warning to the divine source of all calamity. The trumpet serves as **Symbolism**, representing God's prophetic warnings and the impending judgment. The "evil" (calamity) is also a **Symbol** of divine judgment, emphasizing that such events are not random but are purposeful acts of God. The verse also implicitly uses **Anthropomorphism** by speaking of the Lord "doing" the evil (calamity), attributing human-like action to God to convey His direct involvement and agency in historical events.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 3:6 is a foundational text for understanding the biblical doctrine of divine sovereignty, particularly in relation to suffering and judgment. It asserts unequivocally that God is not merely an observer of human affairs but the ultimate orchestrator of all events, including those that bring distress or calamity. This does not imply that God is the author of moral evil or sin, but rather that He maintains sovereign control over the consequences of sin and the natural world, using even difficult circumstances to achieve His righteous purposes, whether for judgment, discipline, or ultimately, redemption. This perspective challenges a worldview that attributes suffering to mere chance or independent forces, instead calling believers to recognize God's hand in all circumstances, both good and seemingly bad, fostering a deeper trust and reverence for His omnipotence and justice.

* [Isaiah 45:7](/isaiah/45-7 "Isaiah 45:7 - God Creates Both Light and Darkness, Peace and Calamity")
* [Lamentations 3:38](/lamentations/3-38 "Lamentations 3:38 - From the Mouth of the Most High Proceeds Both Good and Evil")
* [Job 2:10](/job/2-10 "Job 2:10 - Shall We Receive Good from God and Not Evil?")

### REFLECTION AND APPLICATION
Amos 3:6 calls us to a profound and sometimes challenging understanding of God's sovereignty. It compels us to recognize that nothing in our lives, or in the world, happens outside of God's ultimate knowledge, permission, or active orchestration. This truth can be both comforting and convicting. It is comforting because it assures us that even in the midst of chaos, God remains firmly on His throne, working all things according to His wise and holy purposes. It is convicting because it reminds us that warnings, whether from Scripture, conscience, or the circumstances of life, are often God's "trumpet calls," designed to awaken us to spiritual realities and prompt repentance. True spiritual maturity involves cultivating a heart that acknowledges God's hand in every season, responding with humility, reverence, and a willingness to heed His voice, rather than dismissing or blaming Him for the difficulties we face.

#### Questions for Reflection
* **How does the truth of God's sovereignty over calamity (Amos 3:6) challenge or comfort your understanding of suffering in the world or in your personal life?**
* **What "trumpets" (warnings or signals) might God be blowing in your life or in the broader culture that you need to pay closer attention to?**
* **In what ways can recognizing God's hand in all circumstances lead to a deeper sense of reverence and trust, rather than fear or resentment?**

### FAQ

**Does Amos 3:6 mean that God causes moral evil or sin?**

Answer: No, Amos 3:6 does not teach that God is the author of moral evil or sin. The Hebrew word `raʻ` (H7451), translated as "evil" in this verse, in this context refers to calamity, disaster, misfortune, or distress—the negative consequences or afflictions that befall a city or nation. It signifies divine judgment or the natural outcomes of a fallen world, all of which are under God's sovereign control and permission. God is perfectly holy and cannot be tempted by evil, nor does He tempt anyone to sin ([James 1:13](/james/1-13 "James 1:13 - God Does Not Tempt Anyone")). Rather, He orchestrates the consequences of sin and uses even difficult circumstances to achieve His righteous purposes, demonstrating His justice and calling people to repentance.

### CHRIST-CENTERED FULFILLMENT
Amos 3:6, with its declaration of God's sovereignty over judgment and calamity, finds its ultimate fulfillment and resolution in Jesus Christ. The "trumpet" of warning that should evoke fear (reverence) is perfectly embodied in Christ, who came not only as the Lamb of God to take away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")) but also as the one who warns of ultimate judgment. His calls to repentance ([Mark 1:15](/mark/1-15 "Mark 1:15 - Repent and Believe the Gospel")) are the ultimate divine alarms, urging humanity to turn from the path that leads to the "evil" of eternal separation from God. The "evil" (calamity) that God "does" in a city, representing His righteous judgment against sin, is fully borne by Christ on the cross. He became sin for us, enduring the ultimate divine wrath and judgment that we deserved ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). Thus, through Christ, believers are delivered from the fear of future judgment, finding refuge and peace in His atoning work. The sovereign God who brings calamity upon the disobedient is the same God who, in Christ, provides the means of escape and reconciliation, transforming the fear of judgment into a reverent awe and love for the Savior ([Romans 8:1-2](/romans/8-1-2 "Romans 8:1-2 - No Condemnation for Those in Christ Jesus")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Isaiah 45:7

I form the light, and create darkness: I make peace, and create evil: I the LORD do all these [things].

Isaiah 14:24

¶ The LORD of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, [so] shall it stand:

Isaiah 14:27

For the LORD of hosts hath purposed, and who shall disannul [it]? and his hand [is] stretched out, and who shall turn it back?

Zephaniah 1:16

A day of the trumpet and alarm against the fenced cities, and against the high towers.

2 Corinthians 5:11

Knowing therefore the terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.

Genesis 50:20

But as for you, ye thought evil against me; [but] God meant it unto good, to bring to pass, as [it is] this day, to save much people alive.

Jeremiah 4:5

¶ Declare ye in Judah, and publish in Jerusalem; and say, Blow ye the trumpet in the land: cry, gather together, and say, Assemble yourselves, and let us go into the defenced cities.