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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Amos 5:16–20. His three-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. A very terrible threatening of destruction approaching, Amo 5:16, Amo 5:17. Since they would not take the right course to obtain the favour of God, God would take an effectual course to make them feel the weight of his displeasure. The threatening is introduced with more than ordinary solemnity, to strike an awe upon them; it is not the word of the prophet only (if so, it might be made light of) but it is the Lord Jehovah, who has an infinite eternal being; it is the God of hosts, who has a boundless irresistible power, and it is Adonai - the Lord, who has an absolute incontestable sovereignty, and a universal dominion; it is he who says it, who can and will make his words good, and he has said, 1. That the land of Israel shall be put in mourning, true mourning, that all places shall be filled with lamentation for the calamities coming upon them. Look into the cities, and wailing shall be in all streets, in the great streets, in the by-streets. Look into the country, and they shall say in all the highways, Alas! alas! we are all undone! The lamentation shall be so great as not to be confined within doors, nor kept within the bounds of decency, but it shall be proclaimed in the streets and highways, and shall run wild. The husbandman shall be called from the plough by the calamities of his country to the natural expressions of mourning; and, because those who will come short of the merits of the cause, such as are skilful of lamentation shall be called to artificial mourning, to put accents upon the lamentations of the real mourners with their Ahone, ahone. Even in all vineyards, where there used to be nothing but mirth and pleasure, there shall be general wailing, when a foreign force invades the country, lays all waste, and there is no making any head against it, no weapons left but prayers and tears. 2. That the land of Israel shall be brought to ruin, and the advances of that ruin are the occasion of all this wailing: I will pass through thee, as the destroying angel passed through the land of Egypt to destroy the first-born, but then passed over the houses of the Israelites. God's judgments had often passed by them, but now they shall pass through them, shall run them through.
II.A just and severe reproof to those who made light of these threatenings, and impudently bade defiance to the justice of God and his judgments, Amo 5:18. Woe unto you that desire the day of the Lord, that really wish for times of war and confusion, as some do who have restless spirits, and long for changes, or who choose to fish in troubled waters, hoping to raise their families, as some had done, upon the ruins of their country; but the prophet tells them that this should be so great a desolation that nobody could get by it. Or it is spoken to those who, in their wailings and lamentations for the calamities they were in, wished they might die, and be delivered out of their misery, as Job did, with passion. The prophet shows them the folly of this. Do they know what death is to those who are unprepared for it, and how much more terrible it will be than any thing that can befal them in this life? Or, rather, it is spoken to those who speak jestingly of that day of the Lord which the prophet spoke so seriously of; they desired it, that is, they challenged it; they said, Let him do his worst; let him make speed, and hasten his work, Isa 5:19. Where is the promise of his coming? Pe2 3:4. It intimates,
1.That they do not believe it. They say that they wish it would come because they do not believe it will ever come; nor will they believe it unless they see it.
2.That they do not fear it; though they may have some belief of it, yet they had so little consideration of it, and their mind is so intent upon other things, that they are under no apprehension at all of peril from it; instead of having the conscience to dread it, they have the curiosity to desire it. In answer to this,
(1.)He shows the folly of those who impudently wished for any of God's judgments, and made a jest of any of the terrors of the Lord: "To what end is it for you that the day of the Lord should come? You will find it both certain and sad; not a thing to be bantered, for it is neither a thing to be questioned whether it will come or no nor a thing to be turned off with a slight when it does come. The day of the Lord is darkness, and not light, Amo 5:18. Shall it not be so? Amo 5:20. Do not your own consciences tell you that it will be so, that it will be very dark, and no brightness in it?" Note, The day of the Lord will be a dark, dismal, gloomy day to all impenitent sinners; the day of judgment will be so; and sometimes the day of their present trouble. And, when God makes a day dark, all the world cannot make it light.
(2.)He shows the folly of those who impatiently wished for a change of God's judgment, in hopes that the next would be better and more tolerable. They desire the day of the Lord, in hopes to better themselves (though their hearts and lives be not amended), or, at least, to know the worst. But the prophet tells them that they know not what they ask, Amo 5:19. It is as if a man did flee from a lion and a bear met him, a beast of prey more cruel and ravenous than a lion, or as if a man, to escape all dangers abroad, went into the house for security, and leaned his hand on the wall to rest himself, and there a serpent bit him. Note, Those who are not reformed by the judgments of God will be pursued by them; and, if they escape one, another stands ready to seize them; fear and the pit and snare surround them, Isa 24:17, Isa 24:18. It is madness therefore to defy the day of the Lord.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
This brings us to a conclusion on another matter of great importance. The observances regarding sacrifices, sabbaths, new moons, and all such things prescribed by the Jewish way of life of that day—they are not essential. Even when they were observed they could make no great contribution to virtue; nor when neglected could they make the excellent person worthless or degrade in any way the sanctity of his soul. People of old, while still on earth, manifested by their piety a way of life that rivals the way the angels live. Yet they followed none of these observances, they slew no beasts in sacrifice, they kept no fast, they made no display of fasting. They were so pleasing to God that they surpassed this fallen human nature of ours and, by the lives they lived, drew the whole world to a knowledge of God.
(Verse 18-20.) Woe to those who long for the day of the Lord! Why do you long for it? That day will be darkness, not light. It will be as though a man fled from a lion only to meet a bear, as though he entered his house and rested his hand on the wall only to have a snake bite him. Will not the day of the Lord be darkness, not light— pitch-dark, without a ray of brightness? Woe to those who long for the day of the Lord! Why do you long for the day of the Lord? And this is darkness, and not light. As if a man should flee from the face of a lion, and a bear should meet him: or enter into the house, and lean with his hand upon the wall, and a serpent should bite him. Shall not the day of the Lord be darkness, and not light? and obscurity, and no brightness in it? Lest the tribe of Juda be thought to neglect men of his own stock, and to confer the speech of prophecy upon the ten tribes: Thou also shalt go to the king against Babylon, and shalt speak to him: There are gathered together all the kings of the earth against Jerusalem: how art thou fallen, thou virgin, daughter of Babylon, to be destroyed? Shall not day overtake thee suddenly, and thou perish with the sword? For there is not so much evil in the injury of captivity, as there is good in the things which the Lord promises after captivity: to which the prophet replied that it is in vain for them to wait for what will happen a long time after, in the coming of the Son of God after seventy years of captivity in Babylon, which will be followed by devastation, poverty, and countless miseries. For, he says, when those fleeing from the face of Nebuchadnezzar meet Assuerus, under whom the story of Esther is narrated, or when the empire of the Assyrians and Chaldeans is destroyed, the Medes and Persians will rise up. And when, during the reign of Cyrus, you returned, and at the command of Darius began to build the house of the Lord, and you placed all your trust in the temple, so that you may find rest in it and weary hands may rest upon its walls, then Alexander, the king of the Macedonians, also known as Antiochus Epiphanes, will come and dwell in the temple and will bite you like a snake, not outside in Babylon and Susa, but within the borders of the holy land (or yours). By these things it is proven that the day which you desire is not one of light and joy, but of darkness and sorrow. We have briefly stated these things according to history, so as not to completely leave the opinion of the Jews untouched. However, there is no doubt that all of our people understand the day of darkness, the day of judgment, about which Sophonias also writes: The great day of the Lord is near, it is also very swift: the voice of the day of the Lord is bitter and harsh (Sophon. I, 14). And Isaiah says: Behold, the day of the Lord comes, a day of incurable rage and wrath, to make the earth a desolation and to destroy sinners from it (Is. XIII, 9). At the same time, the confidence of the proud is shaken, who, in order to appear just in the eyes of men, usually wait for the day of judgment and say: Would that the Lord would come, that we may be allowed to be dissolved and be with Christ (Phil. I), imitating the Pharisee who spoke in the Gospel (Lk. XVIII, 11, 12): God, I give thanks to you, because I am not like other men, robbers, unjust, adulterers, and like this tax collector. They fast twice on the Sabbath: they give tithes of all that they possess. For from this very thing, because they long for the day of the Lord and do not fear it, they are judged worthy of punishment, because there is no one without sin among men, and the stars are unclean before him (Job 25). And he concluded all things under sin, so that he might have mercy on all (Galatians 3). Therefore, since no one can judge the judgment of God, and we will also have to give an account of every idle word (Matthew 12): and Job offered sacrifices daily for his children, lest perhaps they might think anything perverse against the Lord (Job 1), what audacity is it to hear among the Corinthians: You reign without us (I Corinthians 4, 8): and I wish you did reign, that we also might reign with you. Certainly, if their own conscience did not prick them, they ought to imitate Paul saying: 'Who is scandalized, and I am not on fire?' (2 Cor. 2:29) and to be concerned for all, so that, as lovers of themselves, they may not desire the torments of others, as if they themselves were the rulers, just as someone would want their homeland and city to be destroyed so that they alone may enjoy the friendship of the victors. We often say in times of distress and tribulation: 'Oh, if only it were allowed for me to depart from this body and be liberated from the miseries of this world', not knowing that as long as we are in this flesh, we have a place for repentance; but if we depart, we will hear that of the Prophet: 'But who will confess to you in hell?' (Ps. 6:6). This is the sadness of the world, which leads to death, as the Apostle does not want to perish the one who has fornicated with his father's wife (I Cor. V), as Judas perished unfortunate, who connected betrayal and murder with even greater sadness (Matth. XXVII), and murder worse than all other murders: so that where he thought to find a remedy, and death to be an end to his troubles, there he would find a lion and a bear and a snake. By these names it seems to me that either different punishments are being signified, or the devil himself, who is rightly called lion and bear and snake. And when we think that Isaiah says: Go, my people, into your chambers; shut the door, hide yourself for a little while, until the wrath of the Lord passes (Isa. XXVI, 20), and be as if in our house, as if resting in hell: then the snake will bite us, which in this place is called Nahas, and in Job is called Leviathan. We learn more fully about its nature and terror in the very volume itself. However, in the darkness and shadows that are contrary to light and splendor, the diversity of torments is explained.
I am pierced by one wound and tortured with much grief, the bond of bitterness does not permit the tongue to perform its function, and it is easier to weep than to talk. Lo, one affliction comes upon another affliction and contrition upon contrition, “as if a man were to flee from a lion, and a bear should meet him,” or howl at being struck by a scorpion, “and a snake should bite him,” so completely am I dejected and afflicted with the misery of sorrow. I confess, madam, that every time I try to write to you about the passing of our lady Basilla of blessed memory, I am overcome with bitterness and experience a dullness in my mind, a heaviness in my sense and slowness in my tongue, because while I was occupied with grief, my mind was moved by death.
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Summary
Amos 5:20 delivers a piercing rhetorical question that shatters Israel's complacent and misguided expectation of the "day of the LORD." Contrary to their popular belief that this day would bring national vindication and triumph, Amos starkly declares it will be a day of profound darkness, calamity, and judgment for a people steeped in spiritual hypocrisy and social injustice, revealing God's unwavering commitment to righteousness.
Context
Literary Context
Amos 5:20 stands as the climactic rhetorical question in a section (Amos 5:18-20) where the prophet directly confronts Israel's dangerous misconception of the "day of the LORD." Immediately preceding this verse, Amos warns, "Woe to you who desire the day of the LORD! For what good is the day of the LORD to you? It will be darkness, and not light" (Amos 5:18). He then vividly illustrates the inescapability of this judgment, likening it to a person fleeing a lion only to encounter a bear, or seeking refuge at home only to be bitten by a snake (Amos 5:19). This imagery underscores the futility of escaping God's impending judgment for a people who have turned justice into wormwood and cast righteousness to the ground (Amos 5:7). The rhetorical question of verse 20 serves to confirm and intensify the dire warning: there is no ambiguity; the day will indeed be darkness.
Historical & Cultural Context
Amos prophesied to the Northern Kingdom of Israel during the reign of Jeroboam II (793-753 BC), a period marked by significant economic prosperity and territorial expansion. This outward success, however, masked profound internal decay. Society was characterized by rampant social injustice, with the wealthy oppressing the poor, corrupt legal systems, and widespread idolatry alongside superficial religious observance. Many Israelites, clinging to their covenant identity, anticipated the "day of the LORD" as a future moment when God would intervene to defeat their national enemies and establish Israel's supremacy. This popular understanding was deeply flawed, as it ignored the moral and spiritual prerequisites for divine favor. Amos's message was revolutionary and counter-cultural, challenging a nation that believed its religious rituals and national identity guaranteed God's blessing, regardless of their ethical conduct.
Key Themes
Amos 5:20 powerfully contributes to several overarching themes in the book of Amos and broader prophetic literature. Firstly, it redefines The True Nature of the Day of the LORD, correcting Israel's erroneous expectation. For a disobedient people, this anticipated day of triumph would instead be a day of divine judgment, a stark revelation of God's justice against sin, echoing similar warnings in other prophets, such as Zephaniah's description of it as "a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of clouds and thick darkness" (Zephaniah 1:15). Secondly, the verse highlights Divine Judgment and Accountability, emphasizing that God's covenant relationship does not exempt His people from His righteous standards. Their elaborate religious festivals and offerings were an abomination to Him because they lacked genuine justice and righteousness (Amos 5:21-23). Instead, God desires "justice roll down like waters, and righteousness like an ever-flowing stream" (Amos 5:24). Finally, the pervasive Symbolism of Darkness in the verse is crucial. It signifies not merely the absence of light but profound calamity, despair, misery, and the withdrawal of God's favor, representing a state of hopelessness and divine abandonment for those who have rejected His ways.
Exposition and Analysis
Key Word Analysis
This term (H3117) refers to a period of time, literally a warm day, but often used figuratively for a defined space of time or an epoch. In the context of "the day of the LORD," it denotes a specific, decisive period of divine intervention, whether for salvation or, as here, for judgment.
This is the tetragrammaton (H3068), the proper name of Israel's God, emphasizing His self-existent, eternal nature. It underscores that the "day" is not a random event but a deliberate act of the sovereign covenant God of Israel, who is faithful to His character of both love and justice.
This word (H2822) signifies the absence of light, but figuratively carries strong connotations of misery, destruction, death, ignorance, sorrow, and wickedness. Its use here emphasizes the severe, calamitous nature of the impending judgment, contrasting sharply with any expectation of light or blessing.
This term (H216) refers to illumination, brightness, or happiness. Its explicit denial in the verse ("and not light") powerfully negates Israel's optimistic expectations, underscoring that the "day of the LORD" will be devoid of any joy, triumph, or divine favor for them.
Verse Breakdown
"Shall not the day of the LORD be darkness, and not light?"
This is a potent rhetorical question, designed not to elicit an answer but to affirm a truth that the prophet intends to be self-evident, yet which Israel has stubbornly ignored. It directly challenges their popular misconception, asserting that the very "day of the LORD" they anticipate will be characterized by profound calamity ("darkness") rather than the expected triumph and blessing ("light"). The double negative ("not... not") intensifies the certainty of the outcome.
"even very dark, and no brightness in it?"
This second part of the rhetorical question serves as an emphatic reiteration and intensification of the first. The Hebrew word for "very dark" (ʼâphêl, H651) suggests a deep, oppressive gloom, like the setting of the sun. The phrase "no brightness" (nôgahh, H5051) further confirms the complete absence of any glimmer of hope, relief, or divine favor. It paints a picture of absolute despair and unmitigated judgment, leaving no room for alternative interpretations of the "day of the LORD" for disobedient Israel.
Literary Devices
Amos 5:20 is rich in literary devices that amplify its powerful message. The most prominent is the Rhetorical Question, which is not asked to gain information but to make a forceful assertion. By posing the question, "Shall not the day of the LORD be darkness, and not light? even very dark, and no brightness in it?", Amos compels his audience to confront the undeniable truth of their impending doom, leaving no room for denial. This question is reinforced by stark Contrast between "darkness" and "light," and "dark" and "brightness," highlighting the complete reversal of Israel's expectations. The use of Parallelism in the two clauses ("darkness, and not light" and "very dark, and no brightness") creates a rhythmic emphasis, driving home the severity and certainty of the judgment. Furthermore, Symbolism is central, with "darkness" representing calamity, judgment, and the absence of God's favor, while "light" symbolizes blessing, salvation, and divine presence. The repetition and intensification ("darkness... very dark... no brightness") also lean towards Hyperbole, exaggerating the grim reality to shock the complacent into understanding the gravity of their situation.
Theological and Thematic Connections
Amos 5:20 is a profound theological statement on the nature of God's justice and His relationship with His covenant people. It shatters the dangerous presumption that divine favor is automatic or based solely on ritualistic observance. Instead, it underscores that God's holiness demands righteousness, and His justice will inevitably be meted out against sin, even within His chosen nation. The "day of the LORD" is thus revealed not as a mere historical event, but as a recurring principle of divine intervention where God acts decisively to uphold His moral order, whether for salvation or judgment. This verse serves as a timeless reminder that true faith is demonstrated not by outward profession alone, but by a life of genuine righteousness, justice, and obedience to God's commands.
Reflection and Application
Amos 5:20 serves as a powerful and enduring warning for all generations. It challenges us to examine our own assumptions about God's grace and justice. Are we presuming upon His favor while living in ways that contradict His character and commands? This verse reminds us that outward religious activity, whether church attendance, tithing, or participation in rituals, is meaningless if our hearts are far from God, if we tolerate injustice, or if our lives are marked by hypocrisy. God's call is for genuine righteousness that flows from a transformed heart, expressed in how we treat others and pursue justice in the world. The "darkness" Amos speaks of is not just a historical judgment on Israel, but a spiritual reality for anyone who persistently chooses sin over obedience, ultimately leading to separation from the source of all light and life. This verse compels us to live with a healthy fear of God, understanding that His patience is not an endorsement of sin, and that true blessing comes from walking in His ways.
Questions for Reflection
FAQ
What is the "day of the LORD" and why is it described as "darkness" in Amos 5:20?
The "day of the LORD" is a crucial theological concept in the Old Testament, referring to a specific time when God decisively intervenes in human history to execute His will. While it can signify salvation for His faithful people, in the prophetic books, especially for a disobedient Israel, it often denotes a time of divine judgment and reckoning. In Amos 5:20, it is described as "darkness" because, contrary to Israel's expectation of national triumph and vindication, it would be a day of profound calamity, destruction, and despair for them due to their rampant social injustice, idolatry, and spiritual hypocrisy. The "darkness" symbolizes the absence of God's favor, the severity of His judgment, and the resulting misery and hopelessness for those who have rejected His righteous ways, as also seen in Zephaniah 1:15.
Christ-Centered Fulfillment
While Amos 5:20 prophesied a day of darkness and judgment for disobedient Israel, the ultimate "day of the LORD" finds its profound fulfillment and reinterpretation in Jesus Christ. He is the "light of the world" (John 8:12), who came to dispel the spiritual darkness of sin and ignorance that Amos condemned. For those who believe in Him, the "day of the LORD" is transformed from a day of condemnation into a day of salvation and eternal life, as "God did not send his Son into the world to condemn the world, but in order that the world might be saved through him" (John 3:17). However, for those who reject the light, Christ's return will indeed be a "day" of ultimate judgment, a final reckoning where every knee will bow and every tongue confess (Philippians 2:10-11). Thus, Jesus embodies both the fulfillment of the promised judgment for sin, through His atoning sacrifice on the cross where He bore the "darkness" for us, and the ultimate light and hope for all who turn to Him, offering escape from the "darkness" of eternal separation from God (2 Corinthians 5:21). His coming marks the decisive intervention of God, bringing either salvation or condemnation, depending on one's response to Him.