Amos 4:5

KJV

And offer a sacrifice of thanksgiving with leaven, and proclaim [and] publish the free offerings: for this liketh you, O ye children of Israel, saith the Lord GOD.

KJV (with Strong's)

And offer {H6999} a sacrifice of thanksgiving {H8426} with leaven {H2557}, and proclaim {H7121} and publish {H8085} the free offerings {H5071}: for this {H3651} liketh {H157} you, O ye children {H1121} of Israel {H3478}, saith {H5002} the Lord {H136} GOD {H3069}.

Complete Jewish Bible

burn leavened bread as a thank offering; brag in public about your voluntary offerings; because that's what you love to do, Isra'el!" says Adonai ELOHIM.

Berean Standard Bible

Offer leavened bread as a thank offering, and loudly proclaim your freewill offerings. For that is what you children of Israel love to do,” declares the Lord GOD.

American Standard Version

and offer a sacrifice of thanksgiving of that which is leavened, and proclaim freewill-offerings and publish them: for this pleaseth you, O ye children of Israel, saith the Lord Jehovah.

Commentary

### SUMMARY
Amos 4:5 delivers a searing divine indictment against the Northern Kingdom of Israel, exposing their deeply hypocritical and self-serving religious practices. In a tone dripping with sarcasm, the Lord commands them to continue their elaborate, yet empty, rituals—offering thanksgiving sacrifices with leaven and proclaiming free-will offerings—precisely because these outward displays of piety pleased them, rather than reflecting genuine devotion, obedience, or a heart for justice. The verse underscores God's utter disdain for worship that prioritizes human preference and external show over spiritual authenticity and moral integrity.

### CONTEXT
* **Literary Context:** Amos 4:5 stands as a climactic, sarcastic crescendo within a broader section (Amos 4:1-13) where the prophet Amos denounces Israel's spiritual and moral corruption. Preceding this verse, Amos has already condemned the "cows of Bashan" (Amos 4:1-3)—the wealthy women of Samaria who exploited the poor—and highlighted Israel's persistent failure to repent despite a series of divine judgments (famine, drought, blight, pestilence, war, and defeat in battle, as detailed in [Amos 4:6-11](/amos/4-6-11 "Amos 4:6-11 - Israel's Unheeded Judgments")). The sarcastic command in [Amos 4:4-5](/amos/4-4-5 "Amos 4:4-5 - A Call to Hypocritical Worship") to "come to Bethel and transgress" and "to Gilgal and multiply transgression" sets the stage for the specific critique of their sacrificial system here. This passage culminates in the solemn declaration, "prepare to meet your God, O Israel" ([Amos 4:12](/amos/4-12 "Amos 4:12 - Prepare to Meet Your God")), emphasizing the inevitability of divine confrontation due to their unrepentant sin.
* **Historical & Cultural Context:** Amos prophesied to the Northern Kingdom of Israel during the prosperous reign of Jeroboam II (c. 786-746 BC). This period saw significant economic growth and territorial expansion, but it was accompanied by severe social injustice, moral decay, and rampant religious syncretism. While the people maintained outward religious rituals, they had blended the worship of Yahweh with pagan practices, particularly at the royal sanctuaries of Bethel and Gilgal, which had become centers of idolatry (e.g., the golden calves). The "sacrifice of thanksgiving" (Hebrew: _tôwdâh_) was a voluntary peace offering, typically accompanied by leavened bread, offered to express gratitude to God ([Leviticus 7:11-15](/leviticus/7-11-15 "Leviticus 7:11-15 - The Peace Offering")). "Free offerings" (Hebrew: _nᵉdâbâh_) were also voluntary gifts. The issue was not the offerings themselves, which were prescribed in the Mosaic Law, but the heart attitude and moral context in which they were presented. Israel's worship was a perfunctory show, devoid of true devotion or a commitment to justice, making it an abomination to God.
* **Key Themes:** The central theme in [Amos 4:5](/amos/4-5 "Amos 4:5 - The Sarcasm of God") is **Hypocritical Worship**, where outward religious performance masks an inward spiritual emptiness and moral corruption. God's command to "offer a sacrifice of thanksgiving with leaven" and "proclaim and publish the free offerings" is laced with profound **Divine Sarcasm and Irony**, highlighting that Israel's religious activities were driven by self-gratification ("for this liketh you") rather than genuine reverence or obedience. This starkly contrasts with God's consistent demand for **Authentic Obedience and Justice** over mere ritual, a theme powerfully articulated in other prophetic books, such as [1 Samuel 15:22](/1_samuel/15-22 "1 Samuel 15:22 - Obedience is Better Than Sacrifice") where Samuel declares that "to obey is better than sacrifice," and [Hosea 6:6](/hosea/6-6 "Hosea 6:6 - God Desires Mercy, Not Sacrifice") where God states, "I desire steadfast love and not sacrifice, the knowledge of God rather than burnt offerings." The verse thus underscores the critical distinction between external religious observance and the internal spiritual reality that God truly desires.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **thanksgiving (Hebrew, _tôwdâh'_):** From the root meaning "to extend the hand," this word properly refers to an avowal or adoration, specifically a "sacrifice of praise" or "thanks-offering." In the context of Amos 4:5, it refers to a specific type of peace offering (Leviticus 7) given to express gratitude. The irony is that Israel's "thanksgiving" was devoid of genuine gratitude or a transformed life.
* **leaven (Hebrew, _châmêts'_):** This term refers to ferment or leavened bread. While leaven was generally forbidden in many offerings (e.g., burnt offerings, grain offerings) due to its association with corruption or sin (Leviticus 2:11), it was specifically permitted and even required for the bread accompanying the thanksgiving offering (Leviticus 7:13). Its mention here is not about a technical violation of the law regarding leaven itself, but rather highlights Israel's meticulous adherence to the ritualistic details even while their overall spiritual state was "leavened" with corruption and injustice.
* **free offerings (Hebrew, _nᵉdâbâh'_):** This word signifies spontaneity or a spontaneous/abundant gift, often referring to a "free-will offering" or "voluntary offering." These were offerings given beyond what was legally required, often out of a willing heart. In Amos 4:5, the "proclaiming and publishing" of these offerings emphasizes Israel's desire for public display and recognition for their supposed generosity, rather than a humble, private act of devotion.
* **liketh (Hebrew, _ʼâhab'_):** This primitive root means "to have affection for," "to love," or "to like." In this verse, "for this liketh you" is profoundly sarcastic. God is saying that Israel's religious activities are not driven by love for Him or obedience to His commands, but by their own preference, pleasure, and the satisfaction they derive from their outward performance.

#### Verse Breakdown
* **"And offer a sacrifice of thanksgiving with leaven":** This clause, delivered as a divine command, is steeped in irony. God is not genuinely instructing them to perform this sacrifice; rather, He is sarcastically telling them to continue their current practice. The "sacrifice of thanksgiving" (tôwdâh) was a legitimate offering of praise and gratitude, and the inclusion of "leaven" (châmêts) was technically correct for this specific type of offering (Leviticus 7:13). The sarcasm lies in the fact that while the ritual form might be correct, the heart of the offerers and the moral state of the nation were deeply corrupted, making their "thanksgiving" an empty, even offensive, gesture.
* **"and proclaim [and] publish the free offerings":** This continues the sarcastic injunction, focusing on the public display of their "free offerings" (nᵉdâbâh), which were voluntary gifts. The verbs "proclaim" (qârâʼ) and "publish" (shâmaʻ) imply a loud, public announcement, suggesting that Israel was eager for their generosity and piety to be seen and applauded by others. This highlights their desire for human recognition and self-glory, rather than humble devotion to God. Their worship was a performance for an audience, not a genuine act of worship.
* **"for this liketh you, O ye children of Israel, saith the Lord GOD":** This concluding phrase reveals the biting sarcasm and the core of God's indictment. The reason for their continued, elaborate worship is not God's pleasure or command, but their own pleasure and preference ("for this liketh you"). Their religious activities were self-serving, designed to satisfy their own desires for ritual, tradition, and perhaps a false sense of security or righteousness. The address "O ye children of Israel" underscores that this indictment is directed at the entire covenant people, emphasizing their collective failure. The concluding "saith the Lord GOD" (ʼĂdônây Yᵉhôvih) asserts the divine authority and unchangeable truth of this scathing rebuke.

#### Literary Devices
Amos 4:5 powerfully employs **Sarcasm** and **Irony** as its primary literary devices. The entire verse is a sarcastic command, where God tells Israel to continue their religious practices, not because they are pleasing to Him, but precisely because they are pleasing to *them*. This is a classic example of irony, where the literal meaning of the words ("offer a sacrifice... proclaim... publish") is the opposite of the intended meaning (God's utter rejection of their hypocritical worship). The phrase "for this liketh you" drips with this ironic contempt, exposing the self-centered nature of their piety. This use of sarcasm serves to highlight the severity of Israel's spiritual condition, demonstrating God's profound displeasure with their superficial religiosity. It functions as a sharp rhetorical tool to shock the audience into recognizing the emptiness of their actions.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 4:5 profoundly illustrates the biblical principle that God values genuine obedience and a transformed heart over mere ritualistic performance. The Lord's sarcastic command exposes the danger of religious activity becoming an end in itself, a means of self-justification or cultural expression, rather than a sincere outpouring of devotion to a holy God. This passage underscores that God is not impressed by outward displays of piety when they are disconnected from inner righteousness, justice, and mercy. True worship, from God's perspective, is holistic, encompassing both sincere heart-devotion and a life lived in accordance with His moral commands. The failure of Israel was not in the specific rituals, but in their motivation and the glaring contradiction between their worship and their daily lives.

* [1 Samuel 15:22](/1_samuel/15-22 "1 Samuel 15:22 - Obedience Better Than Sacrifice"): "Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams."
* [Hosea 6:6](/hosea/6-6 "Hosea 6:6 - God Desires Mercy, Not Sacrifice"): "For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings."
* [Micah 6:8](/micah/6-8 "Micah 6:8 - What the Lord Requires"): "He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?"

### REFLECTION AND APPLICATION
Amos 4:5 serves as a timeless mirror for believers today, challenging us to critically examine the authenticity and motivation behind our religious practices. It compels us to ask whether our worship, giving, and service are truly for God's glory and out of genuine love for Him, or if they are subtly driven by a desire for human approval, adherence to tradition, or personal comfort and a false sense of spiritual security. God is not interested in mere outward performance or elaborate rituals if our hearts are far from Him, or if our lives contradict the principles of justice, mercy, and humility that He so clearly values. This verse calls us to move beyond superficial religiosity to a deep, transformative faith that prioritizes a sincere relationship with God and a life that consistently reflects His character in all spheres.

#### Questions for Reflection
* **In what areas of my spiritual life might I be prioritizing outward performance or tradition over genuine heart devotion and obedience?**
* **Are my acts of worship, giving, or service truly aimed at pleasing God, or do I find myself seeking validation or comfort from them?**
* **How does my daily life—particularly my interactions with others and my commitment to justice—align with or contradict my professed faith and worship?**
* **What steps can I take to cultivate a more authentic and integrated faith where my inward reality matches my outward religious expressions?**

### FAQ
**Why is leaven mentioned in a thanksgiving sacrifice, given its usual prohibition in offerings?**

Answer: The mention of leaven (Hebrew: _châmêts_) in the "sacrifice of thanksgiving" (Hebrew: _tôwdâh_) in Amos 4:5 is not a contradiction of the Mosaic Law, but rather highlights God's deep sarcasm. While leaven was indeed forbidden in many offerings, particularly those involving fire, due to its association with corruption or sin (as seen in [Leviticus 2:11](/leviticus/2-11 "Leviticus 2:11 - Prohibition of Leaven in Offerings")), it was specifically permitted, and even required, in the bread that accompanied the thanksgiving offering (as detailed in [Leviticus 7:13](/leviticus/7-13 "Leviticus 7:13 - Leaven in Thanksgiving Offerings")). The irony in Amos 4:5 is that Israel was meticulously following the *letter* of the law regarding the leaven in this specific sacrifice, yet their *spirit* and the overall moral fabric of their nation were deeply corrupted, much like leaven can permeate dough. God is essentially saying, "Go ahead, be technically correct in your rituals, even with the leaven, because you love the show, even though your hearts are far from me and your lives are full of injustice."

**What does "for this liketh you" truly mean in this context?**

Answer: The phrase "for this liketh you" (Hebrew: _kên ʼâhab lâkhem_) is the linchpin of the divine sarcasm in Amos 4:5. It means "because this is what pleases you" or "this is what you love to do." God is not saying that their worship pleases *Him*; rather, He is pointing out that Israel's religious activities—their elaborate sacrifices, public proclamations, and adherence to ritual—were driven by their own preferences, desires, and self-satisfaction, not by a genuine desire to honor or obey God. Their worship had become self-serving, a performance for their own benefit or for the approval of others, rather than an act of humble devotion. This phrase underscores God's profound displeasure with worship that is motivated by human will or tradition rather than by a sincere heart for God.

### CHRIST-CENTERED FULFILLMENT
Amos 4:5, with its biting critique of Israel's hypocritical worship, finds its profound Christ-centered fulfillment in the New Covenant established by Jesus. The Old Testament prophets consistently exposed the futility of ritual divorced from righteousness, foreshadowing a time when true worship would transcend physical temples and animal sacrifices. Jesus Himself confronted the religious leaders of His day for their similar emphasis on outward observance while neglecting the "weightier matters of the law: justice, mercy, and faithfulness" ([Matthew 23:23](/matthew/23-23 "Matthew 23:23 - Woe to the Scribes and Pharisees")). He declared that true worship would no longer be confined to specific locations like Mount Gerizim or Jerusalem, but would be "in spirit and truth" ([John 4:23-24](/john/4-23-24 "John 4:23-24 - Worship in Spirit and Truth")), emphasizing the internal disposition of the heart over external forms. Christ's perfect life, atoning death, and resurrection fulfilled the sacrificial system, rendering animal sacrifices obsolete, as He became the ultimate and final "Lamb of God, who takes away the sin of the world!" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). Through Him, believers are now called to offer "spiritual sacrifices" ([1 Peter 2:5](/1_peter/2-5 "1 Peter 2:5 - Living Stones")), presenting their bodies as "a living sacrifice, holy and acceptable to God, which is your spiritual worship" ([Romans 12:1](/romans/12-1 "Romans 12:1 - Living Sacrifice")). Thus, Amos's indictment of empty ritual finds its answer in Christ, who inaugurated a new era of worship characterized by sincerity, inward transformation, and a life lived in obedience to His Spirit.

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

Leviticus 22:18

Speak unto Aaron, and to his sons, and unto all the children of Israel, and say unto them, Whatsoever [he be] of the house of Israel, or of the strangers in Israel, that will offer his oblation for all his vows, and for all his freewill offerings, which they will offer unto the LORD for a burnt offering;

Leviticus 22:21

And whosoever offereth a sacrifice of peace offerings unto the LORD to accomplish [his] vow, or a freewill offering in beeves or sheep, it shall be perfect to be accepted; there shall be no blemish therein.

Hosea 9:10

I found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first time: [but] they went to Baalpeor, and separated themselves unto [that] shame; and [their] abominations were according as they loved.

Psalms 81:12

So I gave them up unto their own hearts' lust: [and] they walked in their own counsels.

Leviticus 7:12

If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour, fried.

Leviticus 7:13

Besides the cakes, he shall offer [for] his offering leavened bread with the sacrifice of thanksgiving of his peace offerings.

Matthew 6:2

Therefore when thou doest [thine] alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.