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Commentary on Amos 4 verses 1–5
It is here foretold, in the name of God, that oppressors shall be humbled and idolaters shall be hardened.
I. That proud oppressors shall be humbled for their oppressions: for he that does wrong shall receive according to the wrong that he has done. Now observe,
1.How their sin is described, Amo 4:1. They are compared to the kine of Bashan, which were a breed of cattle very large and strong, especially if, though bred there, they were fed upon the mountain of Samaria, where the pastures were extraordinarily fat. Amos had been a herdsman, and he speaks in a dialect of his calling, comparing the rich and great men, that lived in luxury and wantonness, to the kine of Bashan, which were wanton and unruly, would not be kept within the bounds of their own pasture, But broke through the hedges, broke down all the fences, and trespassed upon the neighboring grounds; and not only so, but pushed and gored the smaller cattle that were not a match for them. Those that had their summer-houses upon the mountains of Samaria when they went thither for fresh air were as mischievous as the kine upon the mountains of Bashan and as injurious to those about them. (1.) They oppress the poor and needy themselves; they crush them, to squeeze something to themselves out of them. They took advantage of their poverty, and necessity, and inability to help themselves, to make them poorer and more necessitous than they were. They made use of their power as judges and magistrates for the invading of men's rights and properties, the poor not excepted; for they made no conscience of robbing even the hospital. (2.) They are in confederacy with those that do so. They say to their masters (to the masters of the poor, that abuse them and violently take from them what they have, when they ought to relieve them), "Bring, and let us drink; let us feast with you upon the gains of our oppression, and then we will protect you, and stand by you in it, and reject the appeals of the poor against you." Note, What is got by extortion is commonly made use of as provisions for the flesh, to fulfil the lusts thereof; and therefore men are tyrants to the poor because they are slaves to their appetites. Bring, and let us drink, is the language of those that crush the needy, as if the tears of the oppressed, mingled with their wine, made it drink the better. And by their associations for drinking and reveling, and an excess of riot, they strengthen their combinations for persecution and oppression, and harden the hearts of one another in it.
2.How their punishment is described, Amo 4:2, Amo 4:3. God will take them away with hooks, and their posterity with fish-hooks; he will send the Assyrian army upon them, that shall make a prey of them, shall not only enclose the body of the nation in their net, but shall angle for particular persons, and take them prisoners and captives as with hooks and fish-hooks, shall draw them out of their own land as fish are drawn out of the water, which is their element, them and their children with them, or, They in their day shall be drawn out by one victorious enemy, and their posterity in their day by another, so that by a succession of destroying judgments they shall at length be wholly extirpated. These kine of Bashan thought they could no more be drawn out with a hook and a cord than the Leviathan can, Job 41:1, Job 41:2. But God will make them know that he has a hook for their nose and a bridle for their jaws, Isa 37:29. The enemy shall take them away as easily as the fisherman takes away the little fish, and shall make it their sport and recreation. When the enemy has made himself master of Samaria, then, (1.) Some shall attempt to escape by flight: You shall go out at the breaches made in the wall of the city, every cow at that which is before her, to shift for her own safety, and make the best of her way; and now the unruly kine of Bashan are tamed, and are themselves crushed, as they crushed the poor and needy. Note, Those to whom God has given a good pasture, if they are wanton in it, will justly be turned out of it; and those who will not be kept within the hedge of God's precept forfeit the benefit of the hedge of God's protection, and will be forced in vain to flee through the breaches they have themselves fearfully made in that hedge. (2.) Others shall think to shelter themselves, or at least their best effects, in the palace, because it is a castle well fortified and a garrison well manned: You shall throw yourselves (so some read it), or throw them (that is, your posterity, your children, or whatever is dear to you), into the palace, where the enemy will find it ready to be seized. Note, What is got by oppression cannot long be enjoyed with satisfaction.
3.How their sentence to this punishment is ratified: The Lord God has sworn it by his holiness. He had often said it, and they regarded it not; they thought God and his prophets did but jest with them; therefore he swears it in his wrath, and what he has sworn he will not revoke. He swears by his holiness, that attribute of his which is so much his glory, and which is so much glorified in the punishment of wicked people; for, as sure as God is a holy God, those that plough iniquity and sow wickedness shall reap the same.
II. That obstinate idolaters shall be hardened in their idolatries (Amo 4:4, Amo 4:5): Come to Bethel, and transgress. It is spoken ironically: "Do so; take your course; multiply your transgressions by multiplying your sacrifices, for this liketh you; but what will you do in the end hereof?" Here we see, 1. How intent they were upon the service of their idols, and how willing they were to be at cost upon them; they brought their sacrifices, and their tithes, and their free-will offerings, hoping that therein they should be accepted of God, but it was all an abomination to him. The profuseness of idolaters in the service of their false gods may shame our strait-handedness in the service of the true and living God. 2. How they mimicked God's institutions. They had their daily sacrifice at the altar of Bethel, as God had at his altar; they had their thank-offerings as God had, only they allowed leaven in them, which God had forbidden, because their priests did not like to have the bread to heavy and tasteless as it would be if it had not leaven in it, for something to ferment it. Holy bread would not serve them, unless it were pleasant bread. 3. How well pleased they were with these services themselves: This liketh you, O you children of Israel! So you love. What was their own invention they were fond of and wedded to, and thought it must be pleasing to God because it was agreeable to their own fancy. 4. How they upbraided with it: "Come to Bethel, to Gilgal; bring the sacrifices and tithes yourselves; proclaim and publish to the nation the free-offerings, pressing them to bring in abundance of such; go on in this way;" that is, (1.) "It is plain that you are resolved to do it, whatever God and conscience say to the contrary." (2.) "Your prophets shall let you alone in it, and not admonish you as they have done, for it is to no purpose. Let no man strive nor rebuke his neighbour." (3.) "Your foolish hearts shall be more and more darkened and besotted, and you shall be quite given up to these strong delusions, to believe a lie." (4.) "What will you get by it? Come to Bethel and multiply your sacrifices, and see what the better you will be, what returns you will have to your sacrifices, what stead they will stand you in in the day of distress. You shall be ashamed of Bethel your confidence," Jer 48:13. (5.) "Come, and transgress, come, and multiply your transgression, that you may fill up the measure of your iniquity and be ripened for ruin." Thus Christ said to Judas, What thou doest do quickly; and to the Jews, Fill you up the measure of your fathers, Mat 23:32.
(Verse 4 and following) Come to Bethel, and act wickedly: to Gilgal, and multiply transgression, and bring your morning sacrifices, your tithes for three days. And offer praise with leaven (Vulgate: with fermented dough), and call for voluntary offerings, and proclaim. For thus you have desired, O children of Israel, says the Lord God. Therefore, I have given you the stench of decay in all your cities and the lack of bread in all your places; and you have not returned to me, says the Lord. You entered Bethel and acted wickedly in Gilgal, multiplying your impious acts. And you brought your offerings in the morning, your tithes on the third day. And you read the law outside and made confessions. Proclaim that the children of Israel have loved these things, says the Lord God. And I will give you the astonishment of teeth in all your cities, and the lack of bread in all your places, and you have not returned to me, says the Lord. Let us lay the foundations of history first: O wretched Israel, captivity is now near to you, the Assyrian army is now advancing: do whatever you please, act impiously: freely fornicate with idols, so that the more shameless you are, the more just my sentence will appear above your torments. 'Come,' he says, 'to Bethel, where you have set up a golden calf, and act impiously towards God. Come to Gilgal, the place of idolatry, of which I spoke through Hosea: 'All their wickedness is in Gilgal' (Hosea 9:15).' And again in the same place: They were in vain in Gilgal, sacrificing to cows (Ibid., XII, 11). And when you come to Gilgal: multiply transgression. For whatever you do there is transgression against God, to whom you prefer idols. And bring your offerings in the morning, lest there be any delay in wickedness. On the third day, give your tithe: or, as Symmachus interpreted, give your tithe on the third day. The explanation of this place seems to us to be: in the Book of Leviticus it is commanded (Lev. VII) that certain offerings should not be reserved for another day, and that others should not remain until the third day: if they do, they shall be unclean. So the meaning is: Sacrifice unclean victims every day, and offer polluted sacrifices, and make a sacrifice of leaven as praise, which is not completely offered to God according to the precepts of Moses. For praise, Eucharist has been interpreted as thanksgiving, which in Hebrew is called Todah (). And he says to call them voluntary offerings, which the Hebrews call Nadaboth (), meaning spontaneous. But a voluntary sacrifice belongs to joy: which in Latin we can call a feast. And when you have done this, announce your impiety to everyone: so that you not only seem to have done it, but also to have taught others. But I command this, and I speak in an imperative manner, in order to satisfy your wishes, because you have acted and desired this way, O children of Israel, says the Lord God. Therefore, I have also given you a shock of teeth, which the Septuagint translated as 'astonishment', whom we have followed in this place because of the simplicity of the word: either the cleanliness of teeth, as Aquila and Symmachus interpreted it, in order to demonstrate the magnitude of hunger through clean teeth. And I made a scarcity of bread, not in one city, but in all your cities; neither in one place, but in all your places. And when I did this, it was not to punish, but to give an opportunity for repentance; yet you did not turn back to Me, says the Lord. This is what we have said according to the Hebrew text: let us now turn to the Seventy Interpreters, and briefly discuss what seems to us, according to the anagogical interpretation, in each (verse); for the greatness of the books does not allow us to say both in each edition. You entered into Bethel, that is, the house of God, which is understood as the Church: and you acted impiously towards the Lord, trampling upon His commandments. But in Galgala, which means revelation or scroll, you have multiplied impieties, claiming knowledge of the holy Scriptures for yourselves: and while you are exalting yourselves in pride, you have fallen to the lowest filth. Moreover, you have brought your morning offerings, your tithes on the third day, transformed into an angel of light: and you have confined the triple understanding of the Scriptures (which we have been commanded to write in our hearts in three ways) into a single interpretation. For we must understand Holy Scripture, first according to the letter, doing whatever precepts are in ethics. Secondly, according to the allegory, that is, the spiritual understanding. Thirdly, according to the future blessedness. But you, despising the first and the second day, compose for yourselves certain spiritual figments without foundation, and place a roof upon them without walls. Nor are they heretics, concerning whom and to whom it is said, being content with the end of ungodliness: but they have read outside the Church the law of God, and have attempted to join together confessions and testimonies to their own perverted heart: or they have sacrificed of the leaven, concerning which it is said in the Gospel, 'Beware of the leaven,' that is, the doctrine of the Pharisees. And they did these things not by error, but by study: not by chance will, but by the fullest charity of their ancestors. Hence the Lord threatens vengeance upon them: I will give you the astonishment of teeth, which in Greek is called 'γομφιασμός'. For if anyone, according to Ezekiel (Ezek. 18), eats a sour grape, his teeth will be astonished: so that those who abuse the testimonies of the holy scriptures, consuming them immature and without their sweetness, may lose the strength of their teeth: so that they are unable to chew tough things, which are beneficial to the whole body, and pass into the stomach. I will give you this wonder of teeth and scarcity of food in all cities, and in all your places, so that you may suffer the hunger of the Word of God, and its bread which descended from heaven (John VI), and of which it is written in the Psalms: Man ate the bread of angels (Psalm LXXVII, 15). All these things I have done not out of cruelty and savagery, as heretics may calumniate, but out of severity and seriousness of judgment, so that you may convert to me, according to what is written: I have struck your children in vain, they did not receive discipline (Jeremiah II, 30).
It is not enough to make a true solemnity of the heart. From this must follow good works. What value is there in partaking of his body and blood with our mouths if we oppose him with our wicked practices? And so Moses required that “unleavened bread with wild herbs” is to be eaten. One who eats bread without leaven does virtuous deeds without corrupting them with vainglory, and fulfills the precepts of mercy with no addition of sin, not perversely destroying what he properly accomplishes. In reproof of some who had mingled the leaven of sin with their good deeds, the Lord spoke by the voice of the prophet: “Come to Bethel and behave wickedly,” and shortly after, “And make a sacrifice of praise of that which is unleavened.” A person makes a sacrifice of praise of that which is unleavened when he makes ready a sacrifice for God of his misdeeds. Wild herbs are very bitter. The flesh of the lamb is to be eaten with wild herbs, so that when we receive our Redeemer’s body we humble ourselves with weeping for our sins. Thus the bitterness of repentance purges our heart’s stomach of all traces of a wicked life.
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SUMMARY
Amos 4:4 delivers a scathing, ironic indictment against the Northern Kingdom of Israel, exposing the profound hypocrisy and spiritual futility of their religious practices. The prophet sarcastically commands them to continue their fervent but empty rituals at the corrupted sanctuaries of Bethel and Gilgal, highlighting that their very acts of worship, devoid of true righteousness and justice, were in fact escalating their transgression against God. This verse serves as a powerful condemnation of external religious performance divorced from internal transformation and obedience to God's covenant.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The dominant literary device employed in Amos 4:4 is Sarcasm (a form of verbal irony). Amos uses a command that is the opposite of what he truly means, intending to mock and condemn Israel's actions. By telling them to "Come to Bethel, and transgress; at Gilgal multiply transgression," he is not encouraging sin but rather exposing the reality that their current religious practices are transgression. This sarcasm is heightened by the subsequent commands to bring "sacrifices every morning" and "tithes after three years," which were ostensibly pious acts. The Irony lies in the stark contrast between Israel's perception of their religious devotion and God's judgment of it. They believed their rituals made them righteous, but Amos reveals that these very acts, performed in hypocrisy and alongside grave social injustice, were escalating their sin. The prophet's use of these devices makes the indictment exceptionally sharp and memorable, forcing the audience to confront the futility and offense of their empty religious zeal.
THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 4:4 serves as a profound theological statement on the nature of true worship, emphasizing that God values genuine devotion, righteousness, and justice over mere external religious observance. It exposes the dangerous delusion of believing that ritualistic adherence can compensate for a heart far from God or a life devoid of ethical integrity. The Lord desires a relationship built on love and obedience, not a performance of duties. This critique of empty ritual is a recurring theme throughout the prophetic tradition, highlighting God's consistent demand for internal transformation and ethical living as the foundation of acceptable worship.
REFLECTION AND APPLICATION
Amos 4:4 remains powerfully relevant for believers today, serving as a timeless warning against the perils of religious hypocrisy and the temptation to substitute outward activity for inward transformation. It challenges us to critically examine the authenticity of our spiritual practices: are our church attendance, giving, service, and prayer life rooted in a genuine love for God and a sincere commitment to living righteously, or are they merely a routine performance? The verse compels us to consider whether our spiritual zeal is matched by a corresponding passion for justice, compassion for the marginalized, and integrity in all areas of life. God is not impressed by the quantity or frequency of our religious acts if our hearts are distant from Him or if our lives contradict His character. True worship, as Amos powerfully illustrates, is holistic, encompassing both fervent devotion to God and active love for our neighbor, reflecting a transformed heart that seeks to honor Him in spirit and in truth.
Questions for Reflection
FAQ
What is the main message of Amos 4:4?
Answer: The main message of Amos 4:4 is a scathing, ironic condemnation of Israel's hypocritical religious practices. Amos is not literally telling them to sin, but rather exposing that their fervent worship at corrupted sites like Bethel and Gilgal, divorced from true righteousness and justice, was itself an act of rebellion and transgression against God. It highlights that God values genuine obedience and a transformed heart over empty ritual. This theme is echoed in Jesus' teaching about the importance of inner purity over outward show, as seen in Matthew 23.
Why does Amos specifically mention Bethel and Gilgal?
Answer: Amos specifically mentions Bethel and Gilgal because they were significant religious centers in the Northern Kingdom of Israel, but had become corrupted by idolatry and false worship. Bethel, though historically sanctified by Jacob's dream, became a site for Jeroboam I's golden calf cult (1 Kings 12:29). Gilgal, a place of covenant renewal and the first encampment after crossing the Jordan (Joshua 5:9), also became a center for pagan practices. By naming these places, Amos underscores the pervasive nature of Israel's spiritual apostasy, showing that even their most sacred sites were defiled by their rebellion.
CHRIST-CENTERED FULFILLMENT
Amos 4:4, with its sharp indictment of empty ritual and hypocritical worship, finds profound Christ-centered fulfillment in the New Testament. Jesus consistently challenged the externalism and legalism of the religious leaders of His day, echoing Amos's critique that outward adherence to the law or religious tradition was meaningless without a transformed heart. He condemned those who honored God with their lips but had hearts far from Him (Matthew 15:8-9), much like Amos condemned Israel's sacrifices and tithes. Jesus Himself became the ultimate and perfect sacrifice, rendering the daily animal sacrifices obsolete, for He offered His life "once for all" (Hebrews 10:10). Moreover, Christ fulfills the law's demand for righteousness, not through ritualistic observance, but through His perfect obedience and by establishing a new covenant where the law is written on the heart (Jeremiah 31:33 and Hebrews 8:10). True worship, as taught by Jesus, is not confined to sacred places like Bethel or Gilgal, but is to be offered "in spirit and truth" (John 4:23-24), emphasizing the internal reality of faith and genuine devotion that Amos longed to see in Israel.