Amos 6:3

KJV

Ye that put far away the evil day, and cause the seat of violence to come near;

KJV (with Strong's)

Ye that put far away {H5077} the evil {H7451} day {H3117}, and cause the seat {H7675} of violence {H2555} to come near {H5066};

Complete Jewish Bible

You put off all thought of the evil day but hasten the reign of violence.

Berean Standard Bible

You dismiss the day of calamity and bring near a reign of violence.

American Standard Version

—ye that put far away the evil day, and cause the seat of violence to come near;

Commentary

### SUMMARY
Amos 6:3 delivers a scathing indictment against the complacent and self-indulgent elite of the Northern Kingdom of Israel, particularly those residing in Samaria. The prophet condemns their dangerous delusion, whereby they attempt to postpone or deny the inevitable day of divine judgment while simultaneously, through their oppressive actions and policies, actively hasten the establishment and entrenchment of injustice and violence within their society. This verse exposes the profound hypocrisy and moral decay at the heart of Israel's leadership, who, despite their prosperity, were spiritually bankrupt and actively inviting the very calamity they sought to avoid.

### CONTEXT
* **Literary Context:** Amos 6:3 is situated within a series of "woe" pronouncements directed by the prophet Amos against the wealthy and powerful in Israel (cf. [Amos 6:1](/amos/6-1 "Amos 6:1 - Woe to the Complacent")). The preceding verses describe their luxurious lifestyle, their disregard for the suffering of the poor, and their false sense of security. This particular verse serves as a direct accusation, highlighting their active role in both denying impending judgment and promoting the very injustices that would bring it about. It follows Amos's consistent theme of exposing the deep chasm between Israel's religious rituals and their social ethics, culminating in the pronouncement of inescapable judgment throughout [the book of Amos](/amos/1 "The Book of Amos - Prophecies of Judgment").
* **Historical & Cultural Context:** The prophecies of Amos were delivered during the reign of Jeroboam II (c. 793-753 BC) in the Northern Kingdom of Israel, a period characterized by unprecedented economic prosperity and territorial expansion. This affluence, however, was not evenly distributed; it led to significant social stratification, with a small elite accumulating vast wealth through exploitation and corruption, while the poor suffered immensely. Samaria, the capital, was a hub of this luxury and moral decay. The cultural norms allowed for the powerful to exploit the vulnerable, and a superficial religiosity often coexisted with profound social injustice. The leaders, feeling secure in their military strength and economic stability, dismissed prophetic warnings, believing themselves immune to divine retribution, thus "putting far away the evil day."
* **Key Themes:** This verse powerfully encapsulates several overarching themes prevalent in Amos's prophecy. Firstly, it underscores the theme of **Complacency and False Security**, where the elite's material prosperity fostered a dangerous spiritual apathy and a denial of future accountability. They believed their wealth was a sign of God's favor, rather than a temporary blessing requiring righteous stewardship, thus "putting far away the evil day" of reckoning. Secondly, it highlights the theme of **Active Promotion of Injustice**. By "causing the seat of violence to come near," these leaders were not merely passive observers but active participants in establishing systems that fostered oppression, corruption, and exploitation, directly contradicting God's covenant demands for justice (cf. [Amos 5:24](/amos/5-24 "Amos 5:24 - Let Justice Roll Down")). Finally, the verse reveals the **Profound Hypocrisy and Delusion** of the nation's leaders, as their very actions, intended to secure their comfort, were paradoxically accelerating the arrival of the divine judgment they sought to avoid.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **put far away (Hebrew, _nâdâh'_):** From H5077, meaning "to toss; figuratively, to exclude, i.e. banish, postpone, prohibit; cast out, drive, put far away." This word indicates a deliberate, active effort to distance oneself from or postpone something undesirable. In this context, it signifies the willful denial and spiritual apathy of the Israelite elite, who actively pushed thoughts of divine judgment and accountability out of their minds, preferring to live in a state of self-indulgent comfort.
* **evil day (Hebrew, _raʻ yôwm'_):** From H7451 (raʻ, meaning "bad or (as noun) evil (natural or moral); adversity, affliction, bad, calamity") and H3117 (yôwm, meaning "a day... or figurative (a space of time defined by an associated term)"). This phrase refers not merely to an unfortunate day but specifically to a time of calamity, disaster, or, most significantly, divine punishment and reckoning. It is the day when God's justice would be executed against their sin and injustice, a day they desperately tried to ignore or believe would never come.
* **violence (Hebrew, _châmâç'_):** From H2555, meaning "violence; by implication, wrong; by meton. unjust gain; cruel(-ty), damage, false, injustice, oppressor, unrighteous, violence (against, done), violent (dealing), wrong." This term encompasses a wide range of aggressive, unjust, and destructive actions, often involving the oppression of the weak and the perversion of justice. It speaks to the systemic nature of the wrongdoing prevalent in Israelite society, which was actively perpetuated by the very leaders Amos condemns.

#### Verse Breakdown
* **"Ye that put far away the evil day":** This initial clause directly addresses the complacent elite, accusing them of a deliberate act of denial. They were actively pushing away, postponing, or refusing to acknowledge the impending day of judgment and calamity that God had promised for their unrighteousness. This speaks to a profound spiritual blindness and a false sense of security, believing their prosperity would shield them from divine consequences.
* **"and cause the seat of violence to come near":** This second clause reveals the tragic irony and hypocrisy of their actions. While attempting to distance themselves from judgment, they were simultaneously, through their policies, practices, and personal conduct, actively drawing near and establishing the very conditions that would necessitate that judgment. "The seat of violence" metaphorically represents the institutionalization and entrenchment of injustice, oppression, and corruption within the fabric of their society, effectively making violence and wrongdoing the norm rather than the exception.

#### Literary Devices
Amos 6:3 is rich in literary devices that amplify its powerful message. The most prominent is **Irony**, as the very people who attempt to "put far away the evil day" are simultaneously "causing the seat of violence to come near," thereby actively accelerating the arrival of the judgment they seek to avoid. This creates a stark contrast between their desired outcome (peace and security) and the actual consequence of their actions (hastening destruction). **Metaphor** is evident in "the evil day," which represents not a literal 24-hour period but a figurative era of divine reckoning and calamity. Similarly, "the seat of violence" is a powerful **Metaphor** for the established, institutionalized presence of injustice and oppression, suggesting that violence was not an isolated act but an entrenched system, perhaps even a place of authority or governance. The phrase "cause... to come near" can be seen as a form of **Personification**, as the abstract concept of "violence" is depicted as something that can be invited or brought closer, emphasizing the active role of the elite in fostering its presence. Finally, the verse employs **Juxtaposition**, placing the act of pushing away judgment directly alongside the act of drawing near violence, highlighting the moral contradiction and the disastrous trajectory of their choices.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 6:3 serves as a profound theological statement on divine justice, human accountability, and the interconnectedness of social ethics with spiritual well-being. It underscores the truth that God's patience is not infinite, and a refusal to acknowledge impending judgment, coupled with active participation in injustice, only hastens the day of reckoning. The "evil day" is a consistent biblical motif, representing God's intervention in history to judge sin and restore righteousness. This verse warns against the dangerous delusion that prosperity equates to divine favor, or that one can escape the consequences of systemic sin. It reveals that true security lies not in material wealth or political power, but in righteous living and adherence to God's covenant demands for justice and mercy.

* [1 Thessalonians 5:3](/1_thessalonians/5-3 "1 Thessalonians 5:3 - Sudden Destruction")
* [Isaiah 5:19](/isaiah/5-19 "Isaiah 5:19 - Mocking God's Work")
* [Jeremiah 12:4](/jeremiah/12-4 "Jeremiah 12:4 - How Long Will the Land Mourn?")

### REFLECTION AND APPLICATION
Amos 6:3 remains a timeless and urgent warning for individuals and societies alike. It challenges us to confront our own tendencies towards complacency, particularly when we are comfortable or prosperous. Do we, like the Israelite elite, push away uncomfortable truths about our own sinfulness, our societal injustices, or the ultimate accountability we face before God? The verse compels us to examine whether our pursuit of personal comfort or security inadvertently leads us to ignore or even contribute to systems of injustice and oppression. True peace and flourishing are not found in denying reality or accumulating wealth, but in actively pursuing righteousness, advocating for the vulnerable, and living in anticipation of God's righteous judgment and ultimate kingdom. It calls for a spiritual vigilance that recognizes the consequences of our actions, both individually and corporately, and motivates us to live justly, love mercy, and walk humbly with our God.

#### Questions for Reflection
* **In what areas of my life or society am I prone to "put far away the evil day," ignoring uncomfortable truths or postponing necessary repentance?**
* **How might my choices, even seemingly small ones, contribute to or perpetuate "the seat of violence" or injustice in my community or the wider world?**
* **What practical steps can I take to actively "draw near" justice and righteousness, rather than allowing complacency to take root?**
* **How does my understanding of God's ultimate judgment shape my daily priorities and my commitment to social justice?**

### FAQ

**What does "the evil day" refer to in Amos 6:3?**

Answer: "The evil day" (Hebrew: _yom ra_) in Amos 6:3 refers to the impending day of divine judgment and calamity that God would bring upon the Northern Kingdom of Israel for its pervasive sin, injustice, and spiritual apostasy. It is a figurative expression for a period of severe punishment, national disaster, and the fulfillment of God's righteous wrath. This "day" would manifest as military defeat, exile, and the destruction of their comfortable way of life, directly contradicting the false sense of security held by the elite. It’s a recurring theme in prophetic literature, often referred to as [the Day of the Lord](/joel/1-15 "Joel 1:15 - The Day of the Lord is Near"), a time when God intervenes decisively in history to judge the wicked and vindicate the righteous.

**How did the Israelite elite "cause the seat of violence to come near"?**

Answer: The Israelite elite "caused the seat of violence to come near" not necessarily by personally committing acts of physical violence, but by actively creating and maintaining a societal structure that fostered and institutionalized injustice, oppression, and corruption. This included perverting the legal system, exploiting the poor through economic means, accumulating wealth at the expense of others, and turning a blind eye to the suffering around them. Their policies, their neglect of the vulnerable, and their self-serving lifestyles effectively made "violence" (in the broad sense of injustice and wrongdoing, as defined by the Hebrew _châmâç_) an established and accepted part of their society, almost as if it had its own place of authority or governance. Their actions directly contradicted God's call for justice to "roll down like waters" (as seen in [Amos 5:24](/amos/5-24 "Amos 5:24 - Let Justice Roll Down")).

### CHRIST-CENTERED FULFILLMENT
Amos 6:3, with its stark warning against complacency and the drawing near of the "seat of violence," finds its ultimate fulfillment and profound counterpoint in the person and work of Jesus Christ. The "evil day" that the Israelites sought to push away foreshadows the ultimate Day of the Lord, a day of final judgment that no one can escape (cf. [Matthew 25:31-46](/matthew/25-31-46 "Matthew 25:31-46 - The Judgment of the Nations")). Yet, in Christ, this day is transformed for those who believe. He is the one who, through His atoning sacrifice, bore the judgment of that evil day on our behalf, offering forgiveness and reconciliation to God (cf. [Romans 5:8-9](/romans/5-8-9 "Romans 5:8-9 - God Demonstrates His Love")). Furthermore, while the Israelite elite caused the "seat of violence" to come near through their injustice, Christ actively dismantled the very dominion of sin and violence through His death and resurrection, establishing a kingdom where true justice and peace reign (cf. [Colossians 2:13-15](/colossians/2-13-15 "Colossians 2:13-15 - Triumph Over Principalities")). He did not put away the "evil day" of judgment but embraced it for humanity's salvation, and He came to establish a "seat" of righteousness, inviting all to enter His rest and participate in His mission of bringing God's kingdom of justice and love to earth (cf. [Matthew 11:28-30](/matthew/11-28-30 "Matthew 11:28-30 - Come to Me, All Who Are Weary")). Thus, Amos's lament becomes a call to embrace the one who has overcome the world's violence and offers true security in the face of all future reckoning (cf. [John 16:33](/john/16-33 "John 16:33 - Overcoming the World")).

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

Amos 9:10

All the sinners of my people shall die by the sword, which say, The evil shall not overtake nor prevent us.

Isaiah 56:12

Come ye, [say they], I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day, [and] much more abundant.

Ezekiel 12:27

Son of man, behold, [they of] the house of Israel say, The vision that he seeth [is] for many days [to come], and he prophesieth of the times [that are] far off.

Amos 3:10

For they know not to do right, saith the LORD, who store up violence and robbery in their palaces.

2 Peter 3:4

And saying, Where is the promise of his coming? for since the fathers fell asleep, all things continue as [they were] from the beginning of the creation.

Ezekiel 12:22

Son of man, what [is] that proverb [that] ye have in the land of Israel, saying, The days are prolonged, and every vision faileth?

Matthew 24:48

But and if that evil servant shall say in his heart, My lord delayeth his coming;