Amos 3:9

KJV

¶ Publish in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof.

KJV (with Strong's)

Publish {H8085} in the palaces {H759} at Ashdod {H795}, and in the palaces {H759} in the land {H776} of Egypt {H4714}, and say {H559}, Assemble {H622} yourselves upon the mountains {H2022} of Samaria {H8111}, and behold {H7200} the great {H7227} tumults {H4103} in the midst {H7130} thereof, and the oppressed {H6217} in the midst {H8432} thereof.

Complete Jewish Bible

"Proclaim it on the palaces in Ashdod and on the palaces in the land of Egypt; say: 'Assemble yourselves on the hills of Shomron! See what great tumult is seething within it, how much oppression is being done there.'

Berean Standard Bible

Proclaim to the citadels of Ashdod and to the citadels of Egypt: “Assemble on the mountains of Samaria; see the great unrest in the city and the acts of oppression in her midst.”

American Standard Version

Publish ye in the palaces at Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold what great tumults are therein, and what oppressions in the midst thereof.

Commentary

### SUMMARY
Amos 3:9 presents a dramatic and ironic divine summons, where God, through the prophet Amos, commands the pagan nations of Philistia (represented by Ashdod) and Egypt to gather as witnesses upon the mountains surrounding Samaria, the capital of Israel. From this vantage point, they are to observe firsthand the rampant social injustice, internal chaos, and systemic oppression that pervaded the city, thereby serving as an indictment against Israel's moral and spiritual decay, despite their covenant relationship with Yahweh.

### CONTEXT
* **Literary Context:** Amos 3:9 is strategically placed within a larger prophetic declaration of judgment against Israel. Following chapters 1 and 2, which detail God's judgment against surrounding nations and then Judah, chapter 3 focuses specifically on Israel, emphasizing their unique covenant relationship with God (as highlighted in [Amos 3:2](/amos/3-2 "Amos 3:2 - Israel's Unique Relationship and Accountability")). This distinct relationship, however, brings not immunity but greater accountability. Verses 3-8 build a compelling case for the divine origin and inevitability of Amos's prophetic message, culminating in the shocking command of verse 9. By inviting foreign nations to witness Israel's sin, Amos 3:9 intensifies the indictment, setting the stage for the detailed accusations and pronouncements of judgment that follow in [Amos 3:10-15](/amos/3-10-15 "Amos 3:10-15 - Judgment Against Samaria's Sins").
* **Historical & Cultural Context:** The prophet Amos ministered during a period of significant economic prosperity for the Northern Kingdom of Israel under King Jeroboam II (c. 793-753 BC). This era saw territorial expansion and material wealth, but it was tragically accompanied by widespread social injustice, exploitation of the poor by the wealthy elite, and a superficial religiosity that lacked true righteousness. Ashdod was a prominent Philistine city-state, a traditional enemy of Israel, while Egypt was a powerful ancient empire from which Israel had been miraculously delivered. Calling these nations, particularly their "palaces" (centers of power and observation), to witness Israel's internal corruption was a profound act of humiliation. Samaria, as the opulent capital of Israel, symbolized the nation's spiritual and moral decline, its luxurious lifestyle often built upon the oppression of its own people.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Amos's prophecy. It underscores **Divine Judgment and Accountability**, emphasizing that God's covenant people are held to a higher standard, and their unique relationship with Him demands greater faithfulness, not less. The presence of "great tumults" and "the oppressed" highlights the pervasive theme of **Social Injustice**, which is a core accusation against Israel throughout the book, demonstrating that true worship of God must be accompanied by righteous living and care for the vulnerable. Furthermore, the command to "publish in the palaces" of foreign nations introduces the theme of **Witness of Foreign Nations** and **Irony**, as Israel's adversaries are summoned to observe and implicitly confirm the righteousness of God's impending judgment, turning their enemies into unwilling spectators of their downfall. This public exposure signifies the egregious nature of Israel's wickedness, so profound that even pagan nations could discern its depravity.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Publish (Hebrew, _shâmaʻ_):** From H8085, this primitive root means "to hear intelligently," and in its *hiphil* imperative form here, it signifies "to cause to hear," "to proclaim aloud," or "to publish." The divine command is not merely to inform but to make a public, undeniable declaration, ensuring that the message of Israel's impending judgment is heard far and wide, even by their traditional enemies.
* **Tumults (Hebrew, _mᵉhûwmâh_):** Derived from H4103, this word denotes "confusion or uproar; destruction, discomfiture, trouble, tumult, vexation." In the context of Samaria, it describes the internal chaos, disorder, and violent disturbances that resulted from systemic injustice, corruption, and exploitation within the city. It speaks to a society in disarray, where peace and order are replaced by internal strife and moral decay.
* **Oppressed (Hebrew, _ʻâshûwq_):** From H6217, this passive participle refers to those who are "defrauded, exploited, or unjustly treated." It paints a vivid picture of the victims of Samaria's social sins—the poor, the vulnerable, and the marginalized—whose rights were trampled upon by the powerful and wealthy elite, leading to their suffering and crying out for divine intervention.

#### Verse Breakdown
* **"Publish in the palaces at Ashdod, and in the palaces in the land of Egypt, and say,"**: This is a direct, ironic command from God. He summons Israel's traditional enemies—the Philistines (represented by Ashdod) and the Egyptians—to serve as unwilling witnesses. The mention of "palaces" signifies centers of power, influence, and observation, implying that Israel's moral failings were so profound they would be evident even to sophisticated pagan societies. God is essentially calling a court of universal appeal, with these nations as impartial observers.
* **"Assemble yourselves upon the mountains of Samaria,"**: The command continues, directing these foreign observers to gather on the elevated terrain surrounding Samaria. From this vantage point, they are to have a clear, unobstructed view into the heart of Israel's capital. This physical positioning underscores the public and undeniable nature of the indictment God is about to lay bare.
* **"and behold the great tumults in the midst thereof, and the oppressed in the midst thereof."**: This clause reveals the specific objects of their observation. They are to witness "great tumults," referring to the internal disorder, chaos, and perhaps violent methods used by the powerful to maintain their unjust systems. Alongside this, they are to see "the oppressed"—the victims of this systemic injustice, highlighting the profound moral bankruptcy and lack of compassion within Israel's society, which had abandoned the core tenets of God's law.

#### Literary Devices
The most striking literary device in Amos 3:9 is **Irony**. God calls Israel's historical enemies, pagan nations who did not possess the covenant law, to witness the moral depravity of His own chosen people. This is deeply humiliating for Israel, as it implies that their wickedness was so egregious that even outsiders, without special revelation, could recognize its profound injustice. The verse also employs **Apostrophe**, directly addressing the "palaces" as if they can hear and respond to the divine command, thereby emphasizing the universal scope and public nature of God's indictment. The phrase "great tumults" can be seen as a form of **Hyperbole**, underscoring the pervasive and overwhelming extent of social decay within Samaria, while the stark **Contrast** between Israel's privileged covenant status and its actual moral behavior highlights their failure to live up to God's righteous standards.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 3:9 profoundly illustrates God's unwavering commitment to justice and His impartial judgment, which begins with His own household. This verse shatters any notion of Israel's immunity from divine scrutiny due to their chosen status; in fact, their unique relationship with God (as stated in [Amos 3:2](/amos/3-2 "Amos 3:2 - Israel's Unique Relationship and Accountability")) implies a greater responsibility and, therefore, a more severe accountability for their transgressions. The call for pagan nations to witness Israel's internal corruption underscores a universal moral standard that even those without specific covenant revelation can discern. God's justice is not confined to His people but extends to all humanity, and He will expose hypocrisy and oppression wherever it exists, even among those who claim His name.

* [Amos 5:24](/amos/5-24 "Amos 5:24 - Let Justice Roll Down")
* [Isaiah 1:10-17](/isaiah/1-10-17 "Isaiah 1:10-17 - True Worship and Social Justice")
* [1 Peter 4:17](/1_peter/4-17 "1 Peter 4:17 - Judgment Begins at the House of God")

### REFLECTION AND APPLICATION
Amos 3:9 serves as a timeless and sobering mirror for believers today. It compels us to examine not only our personal piety but also the societal structures and communal practices in which we participate. Just as God exposed the "tumults" and "oppressed" within Samaria, He continues to see and abhor injustice in our contemporary world, whether it manifests as economic exploitation, racial discrimination, or neglect of the marginalized. This passage challenges us to ask if our prosperity or religious activity inadvertently blinds us to the suffering of others, or if our "palaces" (our institutions, homes, or comfortable lives) are inadvertently built upon or ignore systemic oppression. True faith, as demonstrated by Amos, demands a pursuit of righteousness and justice that extends beyond ritual to tangible action, advocating for the vulnerable and dismantling systems that perpetuate injustice, lest we too face the humbling gaze of external witnesses.

#### Questions for Reflection
* **In what ways might our own prosperity or religious activity inadvertently blind us to social injustices around us?**
* **How does God's willingness to expose His people's sin to outsiders challenge our understanding of His holiness and impartiality?**
* **What specific "tumults" and forms of "oppression" are present in our communities or societies today, and how can we, as followers of God, actively address them?**

### FAQ
**Why would God call pagan nations to witness Israel's sin?**

Answer: God's summoning of pagan nations like Ashdod and Egypt to witness Israel's sin serves multiple profound purposes. Firstly, it is an act of deep **humiliation** for Israel, demonstrating that their moral decay was so evident and severe that even those outside the covenant, who lacked the specific revelation of God's law, could discern its depravity. Secondly, it underscores the **universality of God's justice**; while Israel had a special covenant, the principles of righteousness and abhorrence of oppression are inherent in God's character and applicable to all humanity. Even pagan nations, by natural law, could recognize the injustice. Thirdly, these nations would serve as **impartial witnesses** to the righteousness of God's impending judgment on Israel. When judgment inevitably fell, no one—neither Israel nor the surrounding nations—could claim ignorance or accuse God of unfairness. This concept is echoed elsewhere in Scripture, such as when God calls the heavens and earth to witness His covenant with Israel ([Deuteronomy 32:1](/deuteronomy/32-1 "Deuteronomy 32:1 - Moses' Song, Calling Heaven and Earth to Witness")). Finally, it highlights God's absolute **sovereignty** over all nations, demonstrating His ability to use even His enemies to fulfill His divine purposes and uphold His righteous standards.

### CHRIST-CENTERED FULFILLMENT
While Amos 3:9 is a stern word of judgment against Old Testament Israel, it finds a profound Christ-centered fulfillment in several ways. The "tumults" and "oppressed" of Samaria are symptomatic of humanity's deeper problem: sin, which creates disorder and injustice in every society. Jesus Christ, the ultimate Prophet, came not only to expose sin but to address its root cause and offer the ultimate solution. He consistently identified with and championed the cause of "the oppressed," ministering to the poor, the sick, and the marginalized, embodying the very justice that Amos demanded ([Matthew 25:31-46](/matthew/25-31-46 "Matthew 25:31-46 - The Judgment of the Nations")). Furthermore, Jesus' sharpest rebukes were often reserved for religious leaders who, like the elites in Samaria, prioritized outward show and ritual over true righteousness and care for the vulnerable ([Matthew 23:23-28](/matthew/23-23-28 "Matthew 23:23-28 - Woes to the Scribes and Pharisees")). The ultimate "witness" to humanity's sin and God's righteous judgment is the cross of Christ, where the Lamb of God took away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Through His atoning sacrifice, Christ offers liberation from the spiritual oppression of sin and empowers His followers to be agents of His kingdom justice, transforming societies and bringing true peace where "tumults" once reigned, ultimately fulfilling the call for righteousness that Amos so passionately proclaimed ([Colossians 1:19-20](/colossians/1-19-20 "Colossians 1:19-20 - Christ's Reconciling Work")).

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

Amos 4:1

¶ Hear this word, ye kine of Bashan, that [are] in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink.

Amos 6:1

¶ Woe to them [that are] at ease in Zion, and trust in the mountain of Samaria, [which are] named chief of the nations, to whom the house of Israel came!

Amos 1:8

And I will cut off the inhabitant from Ashdod, and him that holdeth the sceptre from Ashkelon, and I will turn mine hand against Ekron: and the remnant of the Philistines shall perish, saith the Lord GOD.

Jeremiah 31:5

Thou shalt yet plant vines upon the mountains of Samaria: the planters shall plant, and shall eat [them] as common things.

Jeremiah 50:2

Declare ye among the nations, and publish, and set up a standard; publish, [and] conceal not: say, Babylon is taken, Bel is confounded, Merodach is broken in pieces; her idols are confounded, her images are broken in pieces.

1 Samuel 5:1

¶ And the Philistines took the ark of God, and brought it from Ebenezer unto Ashdod.

Amos 8:6

That we may buy the poor for silver, and the needy for a pair of shoes; [yea], and sell the refuse of the wheat?