Amos 5:5

KJV

But seek not Bethel, nor enter into Gilgal, and pass not to Beersheba: for Gilgal shall surely go into captivity, and Bethel shall come to nought.

KJV (with Strong's)

But seek {H1875} not Bethel {H1008}, nor enter {H935} into Gilgal {H1537}, and pass {H5674} not to Beersheba {H884}: for Gilgal {H1537} shall surely {H1540} go into captivity {H1540}, and Bethel {H1008} shall come to nought {H205}.

Complete Jewish Bible

but don't seek Beit-El, or enter Gilgal or pass on into Be'er-Sheva; for Gilgal will certainly go into exile, and Beit-El will come to nothing."

Berean Standard Bible

Do not seek Bethel or go to Gilgal; do not journey to Beersheba, for Gilgal will surely go into exile, and Bethel will come to nothing.

American Standard Version

but seek not Beth-el, nor enter into Gilgal, and pass not to Beer-sheba: for Gilgal shall surely go into captivity, and Beth-el shall come to nought.

Commentary

### SUMMARY
Amos 5:5 serves as a stark divine warning to the Northern Kingdom of Israel, commanding them to cease their corrupted religious pilgrimages to Bethel, Gilgal, and Beersheba. This prophetic declaration underscores God's rejection of their superficial worship and idolatrous practices at these historically significant but now defiled sites. The verse culminates in a pronouncement of inevitable judgment, foretelling that Gilgal will be led into captivity and Bethel will be utterly destroyed, revealing the futility and ultimate worthlessness of their false hope and disobedient rituals.

### CONTEXT
* **Literary Context:** Amos 5 is a pivotal chapter within the prophet's message of judgment and a desperate call for repentance to the Northern Kingdom of Israel. Following a lament over Israel's impending downfall in [Amos 5:1-3](/amos/5-1-3 "Amos 5:1-3 - A Lament for Israel"), Amos issues a direct command in [Amos 5:4](/amos/5-4 "Amos 5:4 - Seek the Lord and Live"): "Seek the Lord and live." Our verse, [Amos 5:5](/amos/5-5 "Amos 5:5 - Do Not Seek Corrupted Shrines"), immediately follows this imperative, contrasting true seeking of Yahweh with the false, idolatrous pilgrimages to Bethel, Gilgal, and Beersheba. The subsequent verses continue to elaborate on the nature of true righteousness and justice that God demands, juxtaposing it with Israel's pervasive social injustice and religious hypocrisy, leading to the repeated call to "seek good and not evil, that you may live" in [Amos 5:14](/amos/5-14 "Amos 5:14 - Seek Good, Not Evil"). The passage highlights God's demand for genuine heart transformation over mere ritualistic observance.

* **Historical & Cultural Context:** The prophetic ministry of Amos occurred during the reign of Jeroboam II in the Northern Kingdom (Israel) and Uzziah in the Southern Kingdom (Judah), a period of significant economic prosperity for Israel. However, this affluence was accompanied by severe social injustice, moral decay, and widespread religious syncretism. King Jeroboam I, centuries earlier, had established golden calf worship at Bethel and Dan (cf. [1 Kings 12:28-30](/1_kings/12-28-30 "1 Kings 12:28-30 - Jeroboam's Golden Calves")), creating alternative worship centers to Jerusalem to prevent his people from returning to the Davidic dynasty. Bethel, meaning "House of God," ironically became a primary center of idolatry. Gilgal, historically significant as the place where Israel first encamped after crossing the Jordan (cf. [Joshua 4:19](/joshua/4-19 "Joshua 4:19 - Israel Camps at Gilgal")) and where the covenant was renewed, had also devolved into a site of corrupted worship. Beersheba, in the far south, though technically in Judah, was a well-known pilgrimage site, perhaps drawing people from both kingdoms, and was also implicated in the syncretistic practices. These cities, once sacred, had become symbols of Israel's spiritual apostasy, where outward religious activity replaced genuine devotion to Yahweh.

* **Key Themes:** Amos 5:5 powerfully contributes to several overarching themes in the book of Amos. Firstly, it emphasizes God's **Rejection of Corrupt Worship**, clearly articulating His disdain for ritualistic performance devoid of true devotion and obedience. The command "seek not Bethel" is a direct indictment of Israel's false sense of security derived from their pilgrimages, highlighting that God values a righteous heart over outward religious display. Secondly, the verse underscores the theme of **Divine Judgment and Inevitable Consequence**. The pronouncement that "Gilgal shall surely go into captivity, and Bethel shall come to nought" serves as a stark warning of the futility of their idolatry and the certain destruction awaiting those who persist in rebellion against God. This theme is pervasive throughout Amos, culminating in the ultimate judgment of Israel (e.g., [Amos 9:1-10](/amos/9-1-10 "Amos 9:1-10 - The Lord's Judgment")). Finally, the verse implicitly reinforces the **Call to True Seeking**, contrasting the false seeking of shrines with the genuine seeking of the Lord Himself, a theme explicitly stated in [Amos 5:4](/amos/5-4 "Amos 5:4 - Seek the Lord and Live") and [Amos 5:6](/amos/5-6 "Amos 5:6 - Seek the Lord and Live, Lest He Break Out Like Fire"). True life and salvation, Amos insists, are found only in a right relationship with God, characterized by justice and righteousness, not in corrupted religious activity.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **seek (Hebrew, _dârash'_):** This primitive root means "to tread or frequent," but more commonly "to follow (for pursuit or search)," and by implication, "to seek or ask," specifically "to worship." In Amos 5:5, the negative command "seek not" (אַל־תִּדְרְשׁוּ) directly prohibits the Israelites from frequenting or worshipping at these defiled sites. The term implies an active, intentional pursuit, highlighting that their pilgrimages were deliberate acts of devotion, albeit misdirected and corrupted.
* **go into captivity (Hebrew, _gâlâh'_):** This root means "to denude," "to exile," or "to reveal." When used reflexively or in the passive, as here ("shall surely go into captivity," גָּלֹה יִגְלֶה), it emphatically denotes being led away as captives, often stripped and humiliated. The doubling of the root (an infinitive absolute construction) "gâlōh yiglæh" emphasizes the absolute certainty and severity of Gilgal's impending exile, a direct consequence of their unfaithfulness.
* **come to nought (Hebrew, _ʼâven'_):** Derived from a root meaning "to pant" or "to exert oneself in vain," this word strictly means "nothingness," but also "trouble," "vanity," or "wickedness," and specifically "an idol." The phrase "Bethel shall come to nought" (בֵּית־אֵל יִהְיֶה לְאָוֶן) signifies that the "House of God" will become "nothingness," "vanity," or even "wickedness/idolatry" itself. It underscores the ultimate futility and destructive nature of their false worship, implying that what they believed to be sacred and powerful would prove to be empty and without substance in the face of divine judgment.

#### Verse Breakdown
* **"But seek not Bethel, nor enter into Gilgal, and pass not to Beersheba:":** This opening clause issues a triple negative command, emphatically prohibiting the Israelites from engaging in their customary pilgrimages to these three significant religious centers. The verbs "seek," "enter," and "pass" cover various forms of religious visitation and participation. The command is not against the places themselves, but against the corrupted worship practiced there. It highlights God's absolute rejection of their syncretistic rituals and idolatrous practices, which had defiled sites once associated with sacred history.
* **"for Gilgal shall surely go into captivity,":** This clause provides the immediate reason and consequence for the prohibition against seeking Gilgal. The Hebrew construction "gâlōh yiglæh" (an infinitive absolute followed by the finite verb) is a powerful prophetic idiom signifying absolute certainty and inevitability. Gilgal, a place of historical covenant renewal and military mustering, would itself be led away into exile, its spiritual corruption leading to its physical desolation. This serves as a tangible warning of the consequences of persistent disobedience.
* **"and Bethel shall come to nought.":** This final clause pronounces a similar, yet distinct, judgment upon Bethel. The phrase "come to nought" (literally "become vanity" or "become wickedness") is a severe indictment. Bethel, meaning "House of God," had become the primary center of Jeroboam's golden calf worship, a direct affront to Yahweh. The prophecy declares that this "House of God" would become utterly empty, futile, or reduced to mere idolatry, losing all its sacred significance and facing utter destruction. It underscores the ultimate worthlessness of false worship in God's eyes.

#### Literary Devices
Amos 5:5 employs several potent literary devices to convey its message of divine warning and judgment. **Parallelism** is evident in the structure of the commands ("seek not... nor enter... and pass not") and the subsequent judgments ("Gilgal shall surely go... and Bethel shall come to nought"), creating a rhythmic and emphatic pronouncement. **Irony** is powerfully present in the fate of "Bethel," meaning "House of God," which is prophesied to "come to nought" (Hebrew, _ʼâven'_), a word often associated with vanity, wickedness, or idols. The very place named for God's presence would become a symbol of emptiness and idolatry. The cities themselves function as **Symbolism**, representing not just geographical locations but the entire system of corrupted worship and national apostasy that Israel had embraced. The specific mention of three distinct sites (Bethel, Gilgal, Beersheba) also suggests **Merism**, encompassing the totality of Israel's misguided religious practices across their territory, from north to south. The entire verse functions as a **Prophetic Oracle**, a direct divine utterance delivered through the prophet, characterized by its authoritative tone and declaration of future events as certain consequences of present sin.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 5:5 profoundly articulates God's unwavering demand for genuine, exclusive worship and His absolute intolerance for idolatry and superficial religiosity. It reveals a God who sees beyond outward ritual and judges the heart's true devotion. The judgment pronounced on these once-sacred sites underscores the principle that divine presence and blessing are not tied to physical locations or inherited traditions, but to a people's faithfulness to the covenant. When worship becomes a mere performance, a cover for injustice and spiritual rebellion, it becomes an abomination to God, leading to certain judgment. This passage reminds us that God's holiness requires a pure response, and that true spirituality is evidenced by righteousness and justice in daily life, not by adherence to corrupted forms of worship.

* [Deuteronomy 12:5-7](/deuteronomy/12-5-7 "Deuteronomy 12:5-7 - The Chosen Place of Worship")
* [Isaiah 1:10-17](/isaiah/1-10-17 "Isaiah 1:10-17 - God Rejects Empty Rituals")
* [Hosea 4:15](/hosea/4-15 "Hosea 4:15 - Do Not Go to Gilgal or Bethel")

### REFLECTION AND APPLICATION
Amos 5:5 serves as a timeless mirror for believers today, challenging us to critically examine the authenticity and sincerity of our own worship and spiritual practices. In a world often driven by appearances and external validation, this verse reminds us that God is not impressed by mere religious activity if our hearts are far from Him. It prompts us to consider whether our faith is truly centered on a genuine relationship with God, characterized by obedience, justice, and love, or if we have allowed "Bethels" and "Gilgals"—places or practices that offer a false sense of security or comfort—to subtly replace our devotion to Christ. This could manifest as prioritizing church attendance without personal transformation, engaging in religious rituals without a changed heart, or seeking spiritual experiences without pursuing righteousness. The judgment on ancient Israel's corrupted shrines is a sobering reminder that God sees through all pretense and holds us accountable for true devotion. Our worship must be in spirit and truth, reflecting a life transformed by the Gospel and committed to living out God's justice and compassion in the world.

#### Questions for Reflection
* **What "Bethels" or "Gilgals" might I be seeking in my own life, places or practices that offer a false sense of spiritual security or distract me from genuine devotion to God?**
* **How can I ensure that my worship, whether private or corporate, is truly "in spirit and truth" and not merely a superficial ritual or outward performance?**
* **In what ways might my pursuit of religious activity be disconnected from a commitment to justice, righteousness, and love in my daily interactions?**

### FAQ

**Why were these specific cities—Bethel, Gilgal, and Beersheba—singled out for condemnation?**

Answer: These three cities were singled out because they had become significant centers of corrupted worship and idolatry in the Northern Kingdom of Israel, despite their historical and religious importance. Bethel, meaning "House of God," was infamously established by King Jeroboam I as a site for golden calf worship, a direct rival to the true worship of Yahweh in Jerusalem (cf. [1 Kings 12:28-30](/1_kings/12-28-30 "1 Kings 12:28-30 - Jeroboam's Golden Calves")). Gilgal held historical significance as the first encampment of Israel after crossing the Jordan and a place of covenant renewal (cf. [Joshua 4:19](/joshua/4-19 "Joshua 4:19 - Israel Camps at Gilgal")), but by Amos's time, it too had become a center for syncretistic and idolatrous practices. Beersheba, although geographically in the Southern Kingdom (Judah), was a well-known pilgrimage site that drew worshippers from both kingdoms, and was also implicated in the widespread religious corruption. Amos's condemnation of these sites highlighted that God's presence and favor were not tied to physical locations or historical traditions, but to the purity of worship and obedience to His covenant.

**What does it mean for Bethel to "come to nought"?**

Answer: The phrase "come to nought" (Hebrew: _yihyeh le'aven_) for Bethel is a powerful declaration of its ultimate futility and destruction. The Hebrew word _ʼâven_ (אָוֶן) signifies "nothingness," "vanity," "wickedness," or "iniquity," and can even refer to an idol. Therefore, for Bethel, the "House of God," to "come to nought" means it would become utterly empty, worthless, and reduced to mere idolatry or wickedness. It signifies the complete desolation and spiritual bankruptcy of the site, revealing that the false hopes and security the Israelites placed in their corrupted worship there would prove to be baseless and lead to ruin. It's a stark judgment on the worthlessness of their religious practices in God's eyes.

### CHRIST-CENTERED FULFILLMENT
Amos's pronouncement against the corrupted worship centers of Israel, and his call for genuine seeking of the Lord, finds profound fulfillment and transformation in Jesus Christ. The Old Testament system of worship, with its reliance on specific places like the Temple in Jerusalem or the condemned shrines of Bethel and Gilgal, pointed forward to a new reality. Jesus declared that the time was coming, and indeed had come, when true worshippers would worship the Father "in spirit and truth" (cf. [John 4:23-24](/john/4-23-24 "John 4:23-24 - Worship in Spirit and Truth")), transcending geographical limitations and ritualistic forms. He Himself is the ultimate "Bethel," the true "House of God," where God's presence fully dwells (cf. [John 1:14](/john/1-14 "John 1:14 - The Word Became Flesh")). In Christ, the need for pilgrimages to earthly shrines is abolished, for He is the living Temple, the meeting place between God and humanity (cf. [John 2:19-21](/john/2-19-21 "John 2:19-21 - Jesus Speaks of His Temple")). The judgment on Gilgal and Bethel for their empty rituals foreshadows the New Covenant reality where external religious performance without internal transformation "comes to nought." Through His atoning sacrifice, Jesus inaugurated a new way of worship, one characterized by a reconciled relationship with God through faith, empowered by the Holy Spirit, and expressed through lives of righteousness and justice, truly seeking the Lord and living (cf. [Romans 12:1-2](/romans/12-1-2 "Romans 12:1-2 - Living Sacrifices")).

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

Hosea 4:15

Though thou, Israel, play the harlot, [yet] let not Judah offend; and come not ye unto Gilgal, neither go ye up to Bethaven, nor swear, The LORD liveth.

Amos 4:4

Come to Bethel, and transgress; at Gilgal multiply transgression; and bring your sacrifices every morning, [and] your tithes after three years:

Amos 8:14

They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again.

Genesis 21:33

¶ And [Abraham] planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God.

1 Samuel 7:16

And he went from year to year in circuit to Bethel, and Gilgal, and Mizpeh, and judged Israel in all those places.

Revelation 18:17

For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off,

Leviticus 26:30

And I will destroy your high places, and cut down your images, and cast your carcases upon the carcases of your idols, and my soul shall abhor you.