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Commentary on Amos 4 verses 6–13
Here, I. God complains of his people's incorrigibleness under the judgments which he had brought upon them in order to their humiliation and reformation. He had by several tokens intimated to them his displeasure, with this design, that they might by repentance make their peace with him; but it had not that effect.
1.It is five times repeated in these verses, as the burden of the charge, "Yet have you not returned unto me, saith the Lord; you have been several times corrected, but in vain; you are not reclaimed, there is no sign of amendment. You have been sent for by one messenger after another, but you have not come back, you have not come home." (1.) This intimates that that which God designed in all his providential rebukes was to reduce them to their allegiance, to influence them to return to him. (2.) That, if they had returned to their God, they would have been accepted, he would have bidden them welcome, and the troubles they were in would have been removed. (3.) That the reason why God sent further troubles was because former troubles had not done the work, otherwise it is no pleasure to the Almighty that he should afflict. (4.) That God was grieved at their obstinacy, and took it unkindly that they should force him to do that which he did so unwillingly: "You have not returned to me from whom you have revolted, to me with whom you are in covenant, to me who stands ready to receive you, to me who have so often called you." Now,
2.To aggravate their incorrigibleness, and to justify himself in inflicting greater judgments, he recounts the less judgments with which he had tried to bring them to repentance.
(1.)There had sometimes been a scarcity of provisions, though there was no visible cause of it (Amo 4:6): "I have given you cleanness of teeth in all your cities, for you had no meat to chew, whereby your teeth might be fouled," especially no flesh, which dirties the teeth. Or, I have given you emptiness of teeth, nothing to fill your mouths with. "Bread, the staff of life, has been wanting, for you have sown much and brought in little," as Hag 1:9. Some think this refers to that seven years' famine that was in Elisha's time, which we read of Kg2 8:1. Now when God thus took away their corn in the season thereof, because they had prepared it for Baal, they should have said, We will go and return to our first husband, having paid dearly for leaving him; but it had not that effect. They have not returned to me, saith the Lord.
(2.)Sometimes they had wanted rain, and then of course they wanted the fruits of the earth. This evil was of the Lord: I have withholden the rain from you. God has the key of the clouds, and, if he shut up, who can open? Amo 4:7. The rain was withheld when there were yet three months to the harvest, at the time when they used to have it, and therefore the withholding of it was an extraordinary thing, and, if the course of nature was altered, they must therein own the hand of the God of nature; and it was at a time when they most needed it, and therefore the want of it was a very sore judgment, and blasted their expectations of a crop at harvest. And one circumstance which made this very remarkable was that when there were some places that wanted rain, and withered for want of it, there were other places near adjoining that had it in abundance. God caused it to rain upon one city, and not upon another, in the same country; nay, he caused it to rain upon one field, one piece of a field, and it was thereby made fruitful and flourishing, but on the next field, on the other side of the hedge, nay, on another part of the same field, it rained not at all, and it was so long without rain that all the products of it withered. No doubt this was literally true, and there were many instances of it which were generally taken notice of. Now, [1.] By this it appeared that the withholding of the rain was not casual, but by a divine direction and disposal, and that the cloud which waters the earth is turned round about by the counsels of God, to do whatsoever he commands it, whether for correction, or for his land, or for his mercy, Job 37:12-18. Rain does not go by planets (as common people speak), but as God sends it by his winds. [2.] We have reason to think that those cities on which it rained not were the most infamous for wickedness, such as Bethel and Gilgal (Amo 4:4), and that those on which it rained were such as retained something of religion and virtue among them. And so in the town-fields it rained or rained not, upon the piece, according as the owner was; for we are sure the curse of the Lord is in the house, and upon the ground, of the wicked, but he blesses the habitation of the just, and his field is a field that the Lord has blessed. [3.] It would be the greater grief and vexation to those whose fields withered for want of rain to see their neighbours' fields well watered and flourishing. My servants shall eat, but you shall be hungry, Isa 65:13. The wicked shall see it, and be grieved. Probably those that were oppressed were rained upon, and so they recovered their losses, while the oppressors withered, and so lost their gains. [4.] Yet, as to the nation in general, it was a mixture of mercy with the judgment, and, consequently, strengthened the call to repentance and reformation, and encouraged them to hope for all mercy, in their returns to God, since there was so much mercy even in God's rebukes of them. But, because they did not make good use of this gracious allay to the extremity of the judgment, they had not the benefit of it, which otherwise they might have had, for (Amo 4:8) two or three cities wandered at uncertainty, as beggars, unto one city, to drink water, and, if possible, to have some to carry home with them, but they were not satisfied; it was but here and there one city that had water, while many wanted, and then it was not, as usual, Usus communis aquarum - Water is free to all. Those that had it had occasion for it, or knew not how soon they might, and therefore could afford but little to those that wanted, saying, Lest there be not enough for us and you. Those that came drank water, but they were not satisfied, because they drank it by measure, and with astonishment; and those that drink of this water shall thirst again, Joh 4:13. They were not satisfied, because their desires were greedy, and what they had God did not bless to them, Hag 1:6. And now, one would think, when they met with all this disappointment, they should have considered their ways and repented; but it had not that effect: "Yet have you not returned to me, no, not so much as to pray in a right manner for the former and latter rain," Zac 10:1. See the folly of carnal hearts; they will wander from city to city, from one creature to another, in pursuit of satisfaction, and still they miss of it; they labour for that which satisfies not (Isa 55:2), and yet, after all, they will not return to God, will not incline their ear to him in whom they might have satisfaction. The preaching of the gospel is as rain; God sometimes blesses one place with it more than another; some countries, some cities, are, like Gideon's fleece, wet with this dew, while the ground about is dry; all withers where this rain is wanting. But it were well if people were but as wise for their souls as they are for their bodies, and, when they have not this rain near them, would go and seek it where it is to be had; and, if they seek aright, they shall not seek in vain.
(3.)Sometimes the fruits of their ground were eaten up by caterpillars, or blasted with mildew, Amo 4:9. Heaven and earth are armed against those who have made God their enemy. When God pleased, that is, when he was displeased, [1.] They suffered by a malignant air, the influence of which, either too hot or too cold, blasted their fruits, with a force that could be neither discerned nor resisted, and against which there was no defence. [2.] They suffered by malignant animals. Their vineyards and gardens yielded their increase in great abundance, so did their fig-trees and olive-trees; but the palmer-worm devoured them before the fruits were ripe, and fit to be gathered in. This was either the same judgment with that which we read of Joe 1:4-6, or a less judgment of the same nature, sent before to give warning of that. But they did not take warning: Yet have you not returned unto me.
(4.)Sometimes the plague had raged among them, and the sword of war had cut off multitudes, Amo 4:10. The pestilence is God's messenger; this he sent among them, with directions whom to strike dead, and it was done. It was a pestilence after the manner of Egypt; deaths were scattered among them by the hand of a destroying angel at midnight. And perhaps this pestilence, as that of Egypt, fastened upon the first-born. In the way of Egypt (so the margin); when they were making their escape to Egypt, or going thither to seek for aid, the pestilence seized them by the way and stopped their journey. The sword of war is likewise the sword of the Lord; this was drawn among them with commission; and then it slew their young men, the strength of the present generation and the seed of the next. God says, I have slain them; he avows the execution. The slain of the Lord are many. The enemy took away their horses, and converted them to their own use; and the dead carcases of those that were slain either with sword or pestilence were so many, and for want of surviving friends were left so long unburied, that the stench of their camps came up into their nostrils, and was both noisome and dangerous, and might put them in mind of the offensiveness of their sin to God. And yet this did not prevail to humble and reclaim them: You have not returned to him that smites you. Such a rueful woeful sight as this prevailed not to make them religious.
(5.)In these and other judgments some were remarkably cut off, and made monuments of justice, others were remarkably spared, and made monuments of mercy, the setting of which the one over against the other one would have thought likely to work upon them, but it had not its effect, Amo 4:11. [1.] Some were quite ruined, their families destroyed, and themselves in them: I have overthrown some of you, as God overthrew Sodom and Gomorrah. Perhaps they were consumed with lightning, as Sodom was, or the houses were, in some other way, burnt to the ground, and the inhabitants in them. Sodom and Gomorrah are said to be condemned with an overthrow, and so made an example, Pe2 2:6. God had threatened to destroy the whole land with such an overthrow as that of Sodom, Deu 29:23. But he began with some particular places first, to give them warning, or perhaps with some particular persons, whose sins went beforehand to judgment. [2.] Others very narrowly escaped: "You were many of you as a firebrand plucked out of the burning, like Lot out of Sodom, when the fire had already kindled upon you; and yet you hate sin never the more for the danger it has brought you to, nor love God ever the more for the deliverance he wrought for you. You that have been so signally delivered, and in such a distinguishing way, have not returned unto me."
II. God, in the close, calls upon his people, now at length, in this their day, to understand the things that belong to their peace, before they were hidden from their eyes, Amo 4:12, Amo 4:13. Observe here,
1.How God threatens them with sorer judgments than any they had yet been under: "Therefore, seeing you have not been wrought upon by correction hitherto, thus will I do unto thee, O Israel!" He does not say how he will do, but it shall be something worse than had come yet, Joh 5:14. Or, "Thus I will go on to do unto thee, following one judgment with another, like the plagues of Egypt, till I have made a full end." Nothing but reformation will prevent the ruin of a sinful people. If they turn not to him, his anger is not turned away, but his hand is stretched out still. I will punish you yet seven times more, if you will not be reformed; so it was written in the law, Lev 26:23, Lev 26:24.
2.How he awakens them therefore to think of making their peace with God: "Seeing I will do this unto thee, and there is no remedy, prepare to meet they God, O Israel!" that is, (1.) "Consider how unable thou art to meet him as a combatant." Some make it to be spoken by way of irony or challenge: "Prepare to meet God, who is coming forth to contend with thee. What armour of proof canst thou put on? What courage canst thou steel thyself with? Alas! it is but putting briers and thorns before a consuming fire, Isa 27:4, Isa 27:5. Art thou able with less than 10,000 to meet him that comes forth against thee with more than 20,000?" Luk 14:31. (2.) "Resolve therefore to meet him as a penitent, as a humble suppliant, to meet him as thy God, in covenant with thee, to submit, and stand it out no longer." We must prepare to meet God in the way of his judgments (Isa 26:8), to take hold on his strength, that we may make peace. Note, Since we cannot flee from God we are concerned to prepare to meet him; and therefore he gives us warning, that we may prepare. When we are to meet him in his ordinances we must prepare to meet him, prepare to seek him.
3.How he sets forth the greatness and power of God as a reason why we should prepare to meet him, Amo 4:13. If he be such a God as he is here described to be, it is folly to contend with him, and our duty and interest to make our peace with him; it is good having him our friend and bad having him our enemy. (1.) He formed the mountains, made the earth, the strongest stateliest parts of it, and by the word of his power still upholds it and them. Whatever are the products of the everlasting mountains, he formed them; whatever salvation is hoped for from hills and mountains, he is the founder of it, Psa 89:11, Psa 89:12. He that formed the great mountains can make them plain, when they stand in the way of his people's salvation. (2.) He creates the wind. The power of the air is derived from him, and directed by him; he brings the wind out of his treasures, and orders from what point of the compass it shall blow; and he that made it rules it; even the winds and the seas obey him. (3.) He declares unto man what is his thought. He makes known his counsel by his servants the prophets to the children of men, the thought of his justice against impenitent sinners, and the thought of good he thinks towards those that repent. He can also make known, for he perfectly knows, the thought that is in man's heart; he understands it afar off, and in the day of conviction will set the evil thoughts among the other sins of sinners in order before them. (4.) He often makes the morning darkness, by thick clouds overspreading the sky immediately after the sun rose bright and glorious; so when we look for prosperity and joy he can dash our expectations with some unlooked-for calamity. (5.) He treads upon the high places of the earth, is not only higher than the highest, but has dominion over all, tramples upon proud men, and upon the idols that were worshipped in the highest places. (6.) Jehovah the God of hosts is his name, for he has his being of himself, and is the fountain of all being, and all the hosts of heaven and earth are at his command. Let us humble ourselves before this God, prepare to meet him, and give all diligence to make him our God, for happy are the people whose God he is, who have all this power engaged for them.
(Verse 12, 13.) Therefore, I will do these things to you, Israel: but after I have done these things to you, prepare to meet your God, O Israel. For behold, he who forms the mountains and creates the wind, and declares to man what is his thought, who makes the morning darkness, and treads on the heights of the earth - the Lord, the God of hosts, is his name. LXX: Therefore, I will do these things to you, Israel: but because I will do these things to you, prepare to call upon your God, O Israel. For behold, He who strengthens the thunder, and creates the spirit, and proclaims His Christ among men, making morning, and mist, and ascending above the heights of the earth: The Lord God Almighty is His name. Because we have interpreted, after it is written in Hebrew 'Eceb', and Aquila interpreted it as 'afterwards', and Theodotion as 'finally', and the Septuagint yet 'in Hebrew it can be read as: Therefore I will do these things to you, Israel, afterwards, that is, much later, and in the last times, so that it may begin again from another beginning: And when I will do this to you, prepare to meet your God, O Israel.' And again, in that place where the Septuagint translated, prepare to invoke your God, and we have set it according to Theodotion, prepare to encounter your God, Symmachus and the Fifth Edition have translated, prepare to oppose your God: which is said in Hebrew, Hechin Lacerath Eloica (). Also, for the mountains which are called Arim in Hebrew, the Seventy alone translated it as thunder. But the reason why they said 'spirit' and we said 'wind', which is called Rua in Hebrew, is clear, because both wind and spirit are referred to by this word. And what follows, proclaiming his message to humanity, which we translate as interpreters, only the Seventy translated it, proclaiming his Christ to humanity: deceived by the similarity and ambiguity of words. For if we read his Christ, which in Hebrew is called Messiah (מָשִׁיחַ), it is written with the letters Mem, Sin, Yod, Het, and Vav, which the Seventy presumed. But if, as in Hebrew, it is according to Aquila 'his speech', according to Symmachus 'his voice', according to Theodotion 'his word', according to the fifth edition 'his eloquence', all of which can be interpreted as 'his speech', it will be written with these letters: Mem, He, which is called Ma (מָה), which means 'what' or 'something'. Then Sin, Iod, Heth, which we read as Sia (Σία), that is, eloquence. But O, which is written with the single letter Vau, αὐτοῦ, that is, his, signifies, and at the same time is read mixed with Masio (Μασίω), having the second letter from the word He with more. We have talked about the variety of interpretation, which will be troublesome for the negligent and pleasing for the studious: now let's move on to the meaning of what has been written. I gave astonishment to your teeth, and you did not return to me, says the Lord. I withheld rain from you, and it rained on one city and not on another; one field had rain, but another had none and withered. So two or three cities staggered to one city to drink water, but were not satisfied; yet you did not return to me, declares the Lord. I struck you with blight and mildew; your many gardens and vineyards, your fig trees and olive trees the locust devoured; yet you did not return to me, declares the Lord. I sent among you a pestilence after the manner of Egypt; I killed your young men with the sword, and carried away your horses, and I made the stench of your camp go up into your nostrils; yet you did not return to me, declares the Lord. I will overthrow you as the Lord overthrew Sodom and Gomorrah, and you have become like a brand plucked from the fire, and yet you have not returned to me, says the Lord. Therefore, I will do this to you, O Israel; because you have despised the past, at least be corrected for what I am about to bring upon you. And when he says, 'I will do this to you,' he remains silent about what he will do, so that while Israel hangs in uncertainty about each specific type of punishment (which is all the more terrifying because they suspect everything), they may repent and so God does not inflict what he threatens. But after I have done what I promise you I will do, prepare to invoke the Lord your God. For everyone who calls upon the name of the Lord shall be saved (Joel 2). Whether you prepare to meet your God, and eagerly receive the Lord coming to you with all your heart. It is he who strengthens the thunder, or confirms the mountains, at whose voice the pillars of heaven and the foundations of the earth tremble (Eccl 16). It is he who creates the spirit, not the Holy Spirit in this place, as heretics suspect; but we understand it as the wind, or the spirit of man: for no one knows what is in man except the spirit that is within him; and the same spirit intercedes for us with inexpressible groanings (Rom 8). Certainly, we must receive the spirit, the soul, according to what is written: 'You will take away their spirit, and they will perish and return to their dust' (Ps. 104:29). And: 'Father, into your hands I commend my spirit,' and saying this, he breathed his last (Luke 23:46). And when he creates the spirit, he proclaims his word to mankind, or he proclaims the word of him who knows the secrets of thoughts, and understands what the hidden mind ponders in silent speech, according to what we read in Jeremiah according to the Hebrew: 'The heart of man (or of all and of every man) is small and unfathomable, who can know it?' I am the Lord, searching the heart and testing the reins (Jer. XVII, 9, 10). This is also testified in the one hundred and thirty-eighth psalm: Your eyes have seen my imperfect form. The meaning is: Before I was formed, before I was deformed in limbs, while I was still contained in the seed, your eyes saw me. And Jeremiah hears from the Lord: Before I formed you in the womb, I knew you, and before you came forth from the womb, I sanctified you, and I appointed you as a prophet to the nations (Jerem. I, 5). And the evangelist, seeing, said, 'The Lord knows their thoughts' (Luke 11:17). But if we read further, proclaiming man's speech according to what was said above, in which he says, 'The Lord God will not speak unless he has revealed his secret to his servants the prophets' (Isaiah 3:7). But the one who proclaims man's thoughts and speech, whether his own or another's, he is the one who makes the dawn and the sunrise, and covers everything with clouds, and walks above the heights of the earth; his name is the Lord God Almighty. For in the Septuagint it is read: Announcing in men his Christ: under which occasion heretics, want to create the Holy Spirit in order: creating the spirit, and announcing in men his Christ: so that he may be created, he may be announced in the peoples. To these things we will respond according to their meaning, and to the Vulgate edition: Who is the creator of all, and establishes the thunder, or forms the mountains, consequently brings forth the winds from his treasures, and as the founder of the universe, promises his Son Christ to men. But when Christ has been proclaimed, then the light of truth is opened to us, not perfectly; for now we see in part, and we know in part, and through a mirror and an image we contemplate those things that are to come (I Cor. XIII). Hence it follows: making morning and mist, and rising above the heights of the earth. For the Lord is high above the high things, and does not dwell in the lowly, He who is high; but the creator of mountains ascends to the mountains, in those who have a share in heavenly things, and walking in the flesh they do not live according to the flesh, but according to the spirit. But if we read according to Symmachus and Aquila: these things I will do to you, O Israel, afterwards, and when I have done these things to you, prepare yourself to oppose your God, it is to be understood thus: I have done this to correct you, as the past speech described, and because you did not want to return to me, I will do to you what is contained in my secret. You have killed the servants whom I sent to you: finally I will send my Son: but you, according to your usual custom, by which you always oppose the will of the Lord, prepare yourself to contradict and oppose your God: according to what is written: Behold, this child is destined for the fall and rise of many, and for a sign that will be contradicted (Luke 2:34). And he says this, not because he commands what should be done; but rather he foretells what he will do willingly, as if reproaching and accusing, so that at least when corrected he does not do what was foretold.
Since initial measures did not suffice, He proceeded to an overthrow similar to the Sodomites; this was the kind of thing, as he said, that was inflicted on them by divine wrath. Therefore prepare to call upon your God, O Israel: Since he did not benefit from being chastised, let him prepare himself for an encounter with God, accepting repentance and adopting a lifestyle calculated to appease Him.
And thus even the good movement of the free-will, whereby anyone is prepared for receiving the gift of grace is an act of the free-will moved by God. And thus man is said to prepare himself, according to Proverbs 16:1: "It is the part of man to prepare the soul"; yet it is principally from God, Who moves the free-will. Hence it is said that man's will is prepared by God, and that man's steps are guided by God.
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SUMMARY
Amos 4:12 delivers a profound and urgent summons from God to the Northern Kingdom of Israel, declaring a definitive, impending judgment. Following a series of unheeded divine disciplines and warnings, this verse culminates God's patient yet firm dealings with His covenant people, compelling them to "prepare to meet thy God." It underscores the inescapable accountability that arises when persistent rebellion meets divine patience, signaling a climactic confrontation between a holy God and a disobedient nation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Amos 4:12 employs several potent literary devices to convey its urgent and solemn message. Repetition is prominently used with the phrase "O Israel," appearing twice in the verse. This repetition serves to underscore the direct address to the covenant people, emphasizing the personal nature of God's warning and judgment. It also creates a rhetorical emphasis, ensuring the message resonates deeply with the intended audience. The verse also utilizes Foreshadowing, as the command to "prepare to meet thy God" hints at the severe, inescapable judgment that will be detailed in later chapters of Amos, ultimately culminating in the Assyrian exile. Furthermore, the verse is an example of Divine Imperative, where God issues a direct, non-negotiable command, highlighting His absolute sovereignty and authority over His people. The tone is one of Irony, as the "preparation" is not for a joyous reunion or a renewed covenant, but for a terrifying confrontation with the very God they have forsaken, turning what should be a blessed relationship into a fearful reckoning.
THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 4:12 stands as a stark reminder of God's unwavering justice and the profound consequences of persistent disobedience, particularly for those in covenant relationship with Him. It reveals that divine patience has limits, and unheeded warnings inevitably lead to a direct confrontation with God's holiness and righteous judgment. The command to "prepare to meet thy God" is not an invitation to repentance, but a solemn summons to accountability, emphasizing that all humanity will ultimately stand before their Creator. This encounter, whether for salvation or condemnation, is inescapable, highlighting the critical importance of spiritual readiness and a right relationship with the Almighty. The verse underscores the biblical truth that God is not merely an observer of human affairs but an active, sovereign Lord who intervenes to uphold His righteousness and fulfill His word.
REFLECTION AND APPLICATION
While Amos 4:12 was originally a specific warning to ancient Israel, its underlying principles of divine accountability, the consequences of unrepentance, and the necessity of spiritual readiness remain profoundly relevant for all people today. God's character as a just and holy God who calls His creation to account is timeless. This verse challenges us to consider our own lives: are we heeding the "lesser" warnings God sends our way through circumstances, conscience, or the clear teachings of His Word? Are we living in a state of spiritual preparedness, constantly examining our hearts, repenting of sin, and aligning our lives with His will? The call to "prepare to meet thy God" is a universal summons, urging us to live with an eternal perspective, recognizing that our ultimate destiny is to stand before our Creator. For those in Christ, this meeting is one of grace and salvation, but for those outside of Him, it is a fearful prospect of judgment. Therefore, it compels us to embrace the mercy offered through faith in Jesus and to live in obedient gratitude, ready for His return or our own departure.
Questions for Reflection
FAQ
What does "prepare to meet thy God" mean in Amos 4:12?
Answer: In Amos 4:12, the phrase "prepare to meet thy God" is not an invitation to reconciliation or a call to spiritual revival in a positive sense. Given the preceding context of God's repeated, unheeded judgments (Amos 4:6-11) and Israel's persistent rebellion, it functions as a solemn summons to face God in judgment. The Hebrew word for "meet" (qirʼâh) can imply a confrontational encounter, like armies meeting in battle. Therefore, it signifies that because Israel has refused to repent despite God's various disciplinary actions, a more direct, severe, and inescapable divine confrontation—leading to judgment and punishment—is imminent. It is a declaration of the inevitability of accountability before a holy God.
CHRIST-CENTERED FULFILLMENT
Amos 4:12, with its stark command to "prepare to meet thy God," finds its ultimate Christ-centered fulfillment not in a terrifying confrontation for those who believe, but in the gracious provision of a Mediator who enables a redemptive encounter. While ancient Israel was summoned to meet God as Judge due to their covenant breaking, the New Testament reveals that humanity's ultimate meeting with God is through Jesus Christ. He is the one who "takes away the sin of the world" (John 1:29), bearing the judgment that we deserve on the cross. Therefore, for those who put their faith in Him, the terrifying summons to meet a holy God in judgment is transformed into an invitation to meet a loving Father through the Son. Our "preparation" is no longer a desperate attempt to appease an offended deity, but a joyful reception of the righteousness freely given by Christ (Romans 3:21-26). Ultimately, all will stand before God (Romans 14:12), but for believers, this meeting is not one of condemnation, for "there is therefore now no condemnation for those who are in Christ Jesus" (Romans 8:1). Instead, we anticipate meeting our God as our Savior and King, a blessed hope made possible only through the finished work of Christ, who has already met God's righteous demands on our behalf.