---
title: "Commentary Critical and Explanatory on the Whole Bible -  Amos 5"
description: "CHAPTER 5   :-. ELEGY OVER THE
PROSTRATE KINGDOM:
RENEWED EXHORTATIONS
TO REPENTANCE: GOD
DECLARES THAT THE COMING
DAY OF JUDGMENT
SHALL BE
TERRIBLE TO TH"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/amos/5"
---

CHAPTER 5

. ELEGY OVER THE
PROSTRATE KINGDOM:
RENEWED EXHORTATIONS
TO REPENTANCE: GOD
DECLARES THAT THE COMING
DAY OF JUDGMENT
SHALL BE
TERRIBLE TO THE SCORNERS
WHO DESPISE
IT: CEREMONIAL
SERVICES ARE
NOT ACCEPTABLE
TO HIM WHERE
TRUE PIETY
EXISTS NOT:
ISRAEL SHALL
THEREFORE BE
REMOVED FAR
EASTWARD.

**1. lamentation**—an elegy for
the destruction coming on you. Compare , "take up," namely, as a mournful *burden*
([Ezekiel 19:1](../../../kjv/ezekiel/19/1); [Ezekiel 27:2](../../../kjv/ezekiel/27/2)).

**2. virgin of Israel**—the
Israelite state heretofore unsubdued by foreigners. Compare [Isaiah 23:12](../../../kjv/isaiah/23/12);
[Jeremiah 18:13](../../../kjv/jeremiah/18/13); [Jeremiah 31:4](../../../kjv/jeremiah/31/4);
[Jeremiah 31:21](../../../kjv/jeremiah/31/21); [Lamentations 2:13](../../../kjv/lamentations/2/13);
may be interpreted, Thou who wast once the "virgin daughter of
Zion." Rather, "virgin" as applied to a state implies
its beauty, and the delights on which it prides itself, its luxuries,
power, and wealth [CALVIN].
**no more rise**—in the
existing order of things: in the Messianic dispensation it is to rise
again, according to many prophecies. Compare [2 Kings 6:23](../../../kjv/2-kings/6/23);
[2 Kings 24:7](../../../kjv/2-kings/24/7), for the restricted
sense of "no more."
**forsaken upon her land**—or,
"prostrated upon," c. (compare [Ezekiel 29:5](../../../kjv/ezekiel/29/5)
[Ezekiel 32:4](../../../kjv/ezekiel/32/4)) [MAURER].

**3. went out by a thousand**—that
is, "the city from which there used to go out a thousand"
equipped for war. "City" is put for "the inhabitants
of the city," as in [Amos 4:8](../../../kjv/amos/4/8).
**shall leave . . .
hundred**—shall have only a hundred left, the rest being
destroyed by sword and pestilence ([Amos 4:8](../../../kjv/amos/4/8)).

**4. Seek ye me, and ye shall
live**—literally, "Seek . . . Me, and *live.*" The
second imperative expresses the *certainty* of "life"
(escape from judgment) resulting from obedience to the precept in the
first imperative. If they perish, it is their own fault; God would
forgive, if they would repent ([Isaiah 55:3](../../../kjv/isaiah/55/3);
[Isaiah 55:6](../../../kjv/isaiah/55/6)).

**5. seek not Beth-el**—that is,
the calves at Beth-el.
**Gilgal**—(See on ).
**Beer-sheba**—in Judah on
the southern frontier towards Edom. Once "the well of the oath"
by Jehovah, ratifying Abraham's covenant with Abimelech, and the
scene of his calling on "the Lord, the everlasting God"
([Genesis 21:31](../../../kjv/genesis/21/31); [Genesis 21:33](../../../kjv/genesis/21/33)),
now a stronghold of idolatry ([Genesis 21:33](../../../kjv/genesis/21/33)).
**Gilgal shall surely go into
captivity**—a play on similar sounds in the *Hebrew, Gilgal,
galoh, yigleh:* "Gilgal (the place of *rolling*) shall
rolling be rolled away."
**Beth-el shall come to
naught**—Beth-el (that is, the "house of God"), called
because of its vain idols Beth-aven (that is, "the house of
vanity," or "naught," [Hosea 4:15](../../../kjv/hosea/4/15);
[Hosea 10:5](../../../kjv/hosea/10/5); [Hosea 10:8](../../../kjv/hosea/10/8)),
shall indeed "come to naught."

**6. break out like fire**—bursting
through everything in His way. God is "a consuming fire"
([Deuteronomy 4:24](../../../kjv/deuteronomy/4/24); [Isaiah 10:17](../../../kjv/isaiah/10/17);
[Lamentations 2:3](../../../kjv/lamentations/2/3)).
**the house of Joseph**—the
kingdom of Israel, of which the tribe of Ephraim, Joseph's son, was
the chief tribe (compare [Lamentations 2:3](../../../kjv/lamentations/2/3)).
**none to quench it in
Beth-el**—that is, none in Beth-el to quench it; none of the
Beth-el idols on which Israel so depended, able to remove the divine
judgments.

**7. turn judgment to wormwood**—that
is, pervert it to most bitter wrong. As justice is sweet, so
injustice is bitter to the injured. "Wormwood" is from a
*Hebrew* root, to "execrate," on account of its
noxious and bitter qualities.
**leave on righteousness in . .
. earth**—MAURER
translates, "*cast* righteousness *to the ground,*"
as in [Isaiah 28:2](../../../kjv/isaiah/28/2); [Daniel 8:12](../../../kjv/daniel/8/12).

**8. the seven stars**—literally,
the *heap* or cluster of *seven* larger stars and others
smaller ([Job 9:9](../../../kjv/job/9/9); [Job 38:31](../../../kjv/job/38/31)).
The former whole passage seems to have been in Amos' mind. He names
the stars well known to shepherds (to which class Amos belonged),
Orion as the precursor of the tempests which are here threatened, and
the Pleiades as ushering in spring.
**shadow of death**—Hebraism
for *the densest darkness.*
**calleth for the waters of the
sea**—both to send *deluges* in judgment, and the ordinary
*rain* in mercy ([1 Kings 18:44](../../../kjv/1-kings/18/44)).

**9. strengtheneth the
spoiled**—literally, "spoil" or "devastation":
hence the "person spoiled." WINER,
MAURER, and the best
modern critics translate, "*maketh devastation* (or
*destruction*) *suddenly to arise,*" literally,
"maketh it to gleam forth like the dawn." Ancient versions
support *English Version.* The *Hebrew* is elsewhere used,
*to make, to shine, to make glad:* and as *English Version*
here ([Psalms 39:13](../../../kjv/psalms/39/13)), "recover
*strength.*"
**the spoiled shall
come**—"devastation," or "destruction shall come
upon" [MAURER].
*English Version* expresses that, strong as Israel fancies
herself after the successes of Jeroboam II ([Psalms 39:13](../../../kjv/psalms/39/13)), even the *weakest* can be made by God to prevail
against the strong.

**10. him that rebuketh in the
gate**—the *judge* who condemns their iniquity *in the
place of judgment* ([Isaiah 29:21](../../../kjv/isaiah/29/21)).
**abhor him that speaketh
uprightly**—the *prophet* telling them the unwelcome truth:
answering in the parallelism to the *judge,* "that rebuketh
in the gate" (compare [1 Kings 22:8](../../../kjv/1-kings/22/8);
[Proverbs 9:8](../../../kjv/proverbs/9/8); [Proverbs 12:1](../../../kjv/proverbs/12/1);
[Jeremiah 36:23](../../../kjv/jeremiah/36/23)).

**11. burdens of wheat**—*burdensome
taxes* levied in kind from the *wheat* of the needy, to
pamper the lusts of the great [HENDERSON].
Or wheat advanced in time of scarcity, and exacted again at a
burdensome interest [RABBI
SALOMON].
**built houses . . . but not
dwell in them . . . vineyards, . . . but not drink wine of
them**—according to the original prophecy of Moses ([Deuteronomy 28:30](../../../kjv/deuteronomy/28/30);
[Deuteronomy 28:38](../../../kjv/deuteronomy/28/38); [Deuteronomy 28:39](../../../kjv/deuteronomy/28/39)).
The converse shall be true in restored Israel ([Amos 9:14](../../../kjv/amos/9/14);
[Isaiah 65:21](../../../kjv/isaiah/65/21); [Isaiah 65:22](../../../kjv/isaiah/65/22)).

**12. they afflict . . . they
take**—rather, "(ye) who afflict . . . take."
**bribe**—literally, a
*price* with which one who has an unjust cause *ransoms*
himself from your sentence (, *Margin;* [Proverbs 6:35](../../../kjv/proverbs/6/35)).
**turn aside the poor in the
gate**—refuse them their right *in the place of justice*
([Amos 2:7](../../../kjv/amos/2/7); [Isaiah 29:21](../../../kjv/isaiah/29/21)).

**13. the prudent**—the
spiritually wise.
**shall keep silence**—not
mere silence of tongue, but the prudent shall keep himself quiet from
taking part in any public or private affairs which he can avoid: as
it is "an evil time," and one in which all law is set at
naught. [Ephesians 5:16](../../../kjv/ephesians/5/16) refers to
this. Instead of impatiently agitating against irremediable evils,
the godly wise will not cast pearls before swine, who would trample
these, and rend the offerers ([Ephesians 5:16](../../../kjv/ephesians/5/16)), but will patiently wait for God's time of deliverance in
silent submission ([Psalms 39:9](../../../kjv/psalms/39/9)).

**14. and so**—on condition of
your "seeking good."
**shall be with you, as ye have
spoken**—as ye have boasted; namely, that God is with you, and
that you are His people ([Micah 3:11](../../../kjv/micah/3/11)).

**15. Hate . . . evil . . . love . . .
good**— ([Isaiah 1:16](../../../kjv/isaiah/1/16); [Isaiah 1:17](../../../kjv/isaiah/1/17);
[Romans 12:9](../../../kjv/romans/12/9)).
**judgment in the gate**—*justice*
in the place where causes are tried.
**it may be that the Lord . . .
will be gracious**—so, "peradventure" ([Romans 12:9](../../../kjv/romans/12/9)). Not that men are to come to God with an *uncertainty*
whether or no He will be gracious: the expression merely implies the
difficulty in the way, because of the want of true repentance on
man's part, so as to stimulate the zealous earnestness of believers
in seeking God (compare [Genesis 16:2](../../../kjv/genesis/16/2);
[Joel 2:14](../../../kjv/joel/2/14); [Acts 8:22](../../../kjv/acts/8/22)).
**the remnant of Joseph**—(see
[Amos 5:6](../../../kjv/amos/5/6)). Israel (represented by
"Ephraim," the leading tribe, and descendant of Joseph)
was, as compared to what it once was, now but a remnant, Hazael of
Syria having smitten all the coasts from Jordan eastward, Gilead and
Bashan, Gad, Reuben, and Manasseh ([2 Kings 10:32](../../../kjv/2-kings/10/32);
[2 Kings 10:33](../../../kjv/2-kings/10/33)) [HENDERSON].
Rather, "the remnant of Israel that shall have been left after
the wicked have been destroyed" [MAURER].

**16. Therefore**—resumed from . God foresees they will not obey the exhortation ([Amos 5:14](../../../kjv/amos/5/14);
[Amos 5:15](../../../kjv/amos/5/15)), but will persevere in
the unrighteousness stigmatized ([Amos 5:7](../../../kjv/amos/5/7);
[Amos 5:10](../../../kjv/amos/5/10); [Amos 5:12](../../../kjv/amos/5/12)).
**the Lord**—JEHOVAH.
**the God of hosts, the Lord**—an
accumulation of titles, of which His lordship over all things is the
climax, to mark that from His judgment there is no appeal.
**streets . . . highways**—the
*broad open spaces* and the *narrow streets* common in the
East.
**call the husbandman to
mourning**—The citizens shall call the inexperienced *husbandmen*
to act the part usually performed by professional mourners, as there
will not be enough of the latter for the universal mourning which
prevails.
**such as are skilful of
lamentation**—professional mourners hired to lead off the
lamentations for the deceased; alluded to in [Amos 5:12](../../../kjv/amos/5/12); generally women ([Amos 5:12](../../../kjv/amos/5/12)).

**17. in all vineyards . . .
wailing**—where usually songs of joy were heard.
**pass through thee**—taking
vengeance ([Exodus 12:12](../../../kjv/exodus/12/12); [Exodus 12:23](../../../kjv/exodus/12/23);
[Nahum 1:12](../../../kjv/nahum/1/12)). "Pass *over*"
and "pass by," on the contrary, are used of God's *forgiving*
([Exodus 12:23](../../../kjv/exodus/12/23); [Micah 7:18](../../../kjv/micah/7/18);
compare [Amos 7:8](../../../kjv/amos/7/8)).

**18.** Woe unto you who do not
scruple to say in irony, "We desire that the day of the Lord
would come," that is, "Woe to you who treat it as if it
were a mere dream of the prophets" ([Isaiah 5:19](../../../kjv/isaiah/5/19);
[Jeremiah 17:15](../../../kjv/jeremiah/17/15); [Ezekiel 12:22](../../../kjv/ezekiel/12/22)).
**to what end is it for
you!**—Amos taking their ironical words in earnest: for God often
takes the blasphemer at his own word, in righteous retribution making
the scoffer's jest a terrible reality against himself. Ye have but
little reason to desire the day of the Lord; for it will be to you
calamity, and not joy.

**19. As if a man did flee . . . a
lion, and a bear met him**—Trying to escape one calamity, he
falls into another. This perhaps implies that in their ironical desire for the day of the Lord was as if it
would be an escape from existing calamities. The coming of the day of
the Lord would be good news to us, if true: for we have served God
(that is, the golden calves). So do hypocrites flatter themselves as
to death and judgment, as if these would be a relief from existing
ills of life. The lion may from generosity spare the prostrate, but
the *bear* spares none (compare [Job 20:24](../../../kjv/job/20/24);
[Isaiah 24:18](../../../kjv/isaiah/24/18)).
**leaned . . . on the wall**—on
the side wall of the house, to support himself from falling. Snakes
often hid themselves in fissures in a wall. Those not reformed by
God's judgments will be pursued by them: if they escape one, another
is ready to seize them.

**21. I hate, I despise**—The two
verbs joined without a conjunction express God's strong abhorrence.
**your feast days**—*yours;*
not *Mine;* I do not acknowledge them: unlike those in Judah,
yours are of human, not divine institution.
**I will not smell**—that
is, I will take *no delight in* the sacrifices offered ([Genesis 8:21](../../../kjv/genesis/8/21);
[Leviticus 26:31](../../../kjv/leviticus/26/31)).
**in your solemn
assemblies**—literally, "days of restraint." [Leviticus 26:31](../../../kjv/leviticus/26/31) is parallel. Isaiah is fuller; Amos, more condensed. Amos
condemns Israel not only on the ground of their thinking to satisfy
God by sacrifices without obedience (the charge brought by Isaiah
against the Jews), but also because even their external ritual was a
mere corruption, and unsanctioned by God.

**22. meat offerings**—flour, &c.
Unbloody offerings.
**peace offerings**—offerings
for obtaining from God peace and prosperity. *Hebrew,* "thank
offerings."

**23. Take . . . away from
me**—literally, "Take away, *from upon* Me"; the
idea being that of a *burden* pressing *upon* the bearer.
So [Isaiah 1:14](../../../kjv/isaiah/1/14), "They are a
trouble unto Me (literally, 'a burden *upon* Me'): I am weary to
bear them."
**the noise of thy songs**—The
hymns and instrumental music on sacred occasions are to Me nothing
but a disagreeable *noise.*
**I will not hear**—Isaiah
substitutes "prayers" ([Isaiah 1:14](../../../kjv/isaiah/1/14)) for the "songs" and "melody" here; but,
like Amos, closes with "I will not hear."

**24. judgment**—justice.
**run down**—literally,
"roll," that is, flow abundantly (). Without the desire to fulfil righteousness in the
offerer, the sacrifice is hateful to God ([1 Samuel 15:22](../../../kjv/1-samuel/15/22);
[Psalms 66:18](../../../kjv/psalms/66/18); [Hosea 6:6](../../../kjv/hosea/6/6);
[Micah 6:8](../../../kjv/micah/6/8)).

**25, 26. Have ye offered?** c.—Yes:
ye have. "But (all the time with strange inconsistency) ye have
borne (aloft in solemn pomp) the tabernacle (that is, the portable
shrine, or model *tabernacle:* small enough not to be detected
by Moses compare [Acts 19:24](../../../kjv/acts/19/24)) of
your Molech" (that idol is "*your*" god; I am
not, though ye go through the form of presenting offerings to Me).
The question, "Have ye," is not a denial (for they *did*
offer in the wilderness to Jehovah sacrifices of the cattle which
they took with them in their nomad life there, [Exodus 24:4](../../../kjv/exodus/24/4);
[Numbers 7:1-89](../../../kjv/numbers/7/1-89); [Numbers 9:1](../../../kjv/numbers/9/1),
c.), but a strong affirmation (compare [1 Samuel 2:27](../../../kjv/1-samuel/2/27)
[1 Samuel 2:28](../../../kjv/1-samuel/2/28); [Jeremiah 31:20](../../../kjv/jeremiah/31/20);
[Ezekiel 20:4](../../../kjv/ezekiel/20/4)). The sin of Israel in
Amos' time is the very sin of their forefathers, mocking God with
worship, while at the same time worshipping idols (compare [Ezekiel 20:4](../../../kjv/ezekiel/20/4)). It was clandestine in Moses' time, else he would have put
it down; he was aware generally of their unfaithfulness, though not
knowing the particulars ([Deuteronomy 31:21](../../../kjv/deuteronomy/31/21);
[Deuteronomy 31:27](../../../kjv/deuteronomy/31/27)).
**Molech . . . Chiun**—"Molech"
means "king" answering to *Mars* [BENGEL];
*the Sun* [JABLONSKI];
*Saturn,* the same as "Chiun" [MAURER].
The *Septuagint* translates "Chiun" into *Remphan,*
as Stephen quotes it ([Acts 7:42](../../../kjv/acts/7/42);
[Acts 7:43](../../../kjv/acts/7/43)). The same god often had
different names. *Molech* is the Ammonite name; *Chiun,*
the Arabic and Persian name, written also *Chevan.* In an Arabic
lexicon *Chiun* means "austere"; so astrologers
represented *Saturn* as a planet baleful in his influence. Hence
the Phoelignicians offered human sacrifices to him, children
especially; so idolatrous Israel also. *Rimmon* was the Syrian
name ([2 Kings 5:18](../../../kjv/2-kings/5/18)); pronounced as
*Remvan,* or "Remphan," just as *Chiun* was also
*Chevan.* Molech had the form of a king; Chevan, or Chiun, of a
star [GROTIUS]. Remphan
was the Egyptian name for *Saturn:* hence the *Septuagint*
translator of Amos gave the Egyptian name for the *Hebrew,*
being an Egyptian. [HODIUS
II, *De Bibliorum Textibus Originalibus.* 4.115]. The same as
the Nile, of which the Egyptians made the star *Saturn* the
representative [HARENBERG].
BENGEL considers *Remphan*
or *Rephan* akin to *Teraphim* and *Remphis,* the name
of a king of Egypt. The Hebrews became infected with Sabeanism, the
oldest form of idolatry, the worship of the *Saba* or starry
hosts, in their stay in the Arabian desert, where Job notices its
prevalence ([Job 31:26](../../../kjv/job/31/26)); in
opposition, in [Amos 5:27](../../../kjv/amos/5/27), Jehovah
declares Himself "the God of *hosts.*"
**the star of your god**—R.
ISAAC CARO
says all the astrologers represented Saturn as *the star of Israel.*
Probably there was a figure of a star on the head of the image of the
idol, to represent the planet Saturn; hence "images"
correspond to "star" in the parallel clause. A star in
hieroglyphics represents God ([Amos 5:27](../../../kjv/amos/5/27)). "Images" are either a Hebraism for "image,"
or refer to the many images made to represent Chiun.

**27. beyond Damascus**—In it is "beyond *Babylon,*" which includes
*beyond Damascus.* In Amos' time, Damascus was the object of
Israel's fear because of the Syrian wars. Babylon was not yet named
as the place of their captivity. Stephen supplies this name. Their
place of exile was in fact, as he states, "*beyond*
Babylon," in Halah and Habor by the river Gozan, and in the
cities of the Medes ([2 Kings 17:6](../../../kjv/2-kings/17/6);
compare here [Amos 1:5](../../../kjv/amos/1/5); [Amos 4:3](../../../kjv/amos/4/3);
[Amos 6:14](../../../kjv/amos/6/14)). The road to Assyria
lay through "Damascus." It is therefore specified, that not
merely shall they be carried captives to Damascus, as they had been
by Syrian kings ([2 Kings 10:32](../../../kjv/2-kings/10/32);
[2 Kings 10:33](../../../kjv/2-kings/10/33); [2 Kings 13:7](../../../kjv/2-kings/13/7)),
but, beyond that, to a region whence a return was not so possible as
from Damascus. They were led captive by Satan into idolatry,
therefore God caused them to go captive among idolaters. Compare
[2 Kings 15:29](../../../kjv/2-kings/15/29); [2 Kings 16:9](../../../kjv/2-kings/16/9);
[Isaiah 8:4](../../../kjv/isaiah/8/4), whence it appears
Tiglath-pileser attacked Israel and Damascus at the same time at
Ahaz' request ([Amos 3:11](../../../kjv/amos/3/11)).

```json
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