Amo 4:6-11 | KingComments | STEP | With this verse Amos begins to recount a series of events from the past, emphasizing that in these events God’s intervention can be seen for their benefit. No matter how terrible those disasters may have been, they were intended by a loving God to warn Israel that they are going the wrong way, a way that will eventually lead them to the judgment. Each time an event is introduced with the word “I”. It indicates that God has brought this suffering upon them, with the intention of bringing His people closer to Him again (cf. ). Every event should appeal to the conscience of the people. But the conscience is often lulled back to sleep by seeking a natural cause for the disasters, as if God had nothing to do with them and His voice could not be heard in them. Surely He does not bring this on man? That is why we read five times as a refrain after each disaster: “Yet you have not returned to Me” ( ). Other prophets have also had to testify accordingly ( ; ; ). Also in the book of Revelation we find that after God’s judgments there is no repentance after all ( ). What patience speaks from this. He also has that patience with us. There is a climax in the disasters, which are not linked to a certain period of time, but have come over the people in the course of Israel’s history. The first series of chastening concerns the land ( ); then the inhabitants are affected by disease and war ( ); finally there is the judgment that also affected Sodom and Gomorrah, wiping these cities from the face of the earth ( ). It is not clear from the text when the event of took place. However, it is thought that Amos refers to the seven years of drought from the days of Elisha ( ). The expression “cleanness of teeth” means that due to lack of food, their teeth do not get dirty.

‏ Amos 4:6-11

Yet You Have Not Returned to Me

With this verse Amos begins to recount a series of events from the past, emphasizing that in these events God’s intervention can be seen for their benefit. No matter how terrible those disasters may have been, they were intended by a loving God to warn Israel that they are going the wrong way, a way that will eventually lead them to the judgment.

Each time an event is introduced with the word “I”. It indicates that God has brought this suffering upon them, with the intention of bringing His people closer to Him again (cf. Heb 12:6). Every event should appeal to the conscience of the people. But the conscience is often lulled back to sleep by seeking a natural cause for the disasters, as if God had nothing to do with them and His voice could not be heard in them. Surely He does not bring this on man? That is why we read five times as a refrain after each disaster: “Yet you have not returned to Me” (Amos 4:6 ; 8 ; 9 ; 10 ; 11).

Other prophets have also had to testify accordingly (Isa 9:13; Jer 5:3; Hos 7:10). Also in the book of Revelation we find that after God’s judgments there is no repentance after all (Rev 9:20 ; Rev 16:9 ; 11). What patience speaks from this. He also has that patience with us.

There is a climax in the disasters, which are not linked to a certain period of time, but have come over the people in the course of Israel’s history. The first series of chastening concerns the land (Amos 4:6-9); then the inhabitants are affected by disease and war (Amos 4:10); finally there is the judgment that also affected Sodom and Gomorrah, wiping these cities from the face of the earth (Amos 4:11).

It is not clear from the text when the event of Amos 4:6 took place. However, it is thought that Amos refers to the seven years of drought from the days of Elisha (2Kgs 8:1). The expression “cleanness of teeth” means that due to lack of food, their teeth do not get dirty.

Distinction in Judgment

The rain of which the LORD speaks is the late rain that falls in February and March. This is important for a good growth of the corn. Drought is a punishment announced by God in case of disobedience (Deu 28:23; Lev 26:19).

If we read this verse, we might think that God is acting randomly. This incongruity should be quickly banned from our minds. God never acts arbitrarily. His way of acting always has a purpose of blessing in mind.

We cannot always ‘checkout’ God (Job 37:12-18). We may try to understand His way of acting, if only we do not forget our place in front of the Almighty. We must keep in mind that we are little, tiny creatures. Let us not be so audacious as to think that God is obligated to account to us for His actions (Rom 9:14-21).

The distinction in judgment must also emphasize that He works this. He has made it rain on one city and He has withheld the rain on the other city. This distinction is also there in the handing out of blessing. This distinction, both in judgment and in blessing, is a big problem for us people. If we could really follow God in all His actions, we would be equal to God. We can find peace in the problem if we accept in faith that His thoughts and ways are higher than ours (Isa 55:8-9).

He Who Is Thirsty …

It seems that on most of the cities no rain has fallen. Those cities have to go to a more distant city to get water. They “staggered” towards it, which reflects the difficult passage of those who are thirsty. That they are not satiated may be because they get nothing from the city where it did rain, sparingly as it is on its own supply.

Abundance makes people selfish and harsh, but so does scarcity. In both cases, man who has strayed from God expresses the lowest that is present in him. Those who live with God, like Paul, can learn to deal with abundance and lack (Phil 4:11-12).

It is also possible that the city they go to wants to give some water, but there is not nearly enough for everyone’s needs. In any case, those in need place their hope in something other than God, because they do not return to Him.

From a spiritual point of view, Christians are allowed to be a ‘city’ where the thirsty can go. They can be that if they themselves have gone to the Lord Jesus as ‘thirsty’ and been given a drink by Him. Whoever has drunk of the ‘water of life’ He gives (Rev 22:17), has received the Holy Spirit. And such a person can then pass water on to others, that is to say, bring to others that Source of living water (Jn 7:37-39).

Judgment on the Fruit of the Land

Scorching [wind] or blasting is a fungus that affects the rye. Mildew is a fungus that affects various types of grain. The three main trees of Israel – the vine, the fig tree and the olive tree – are devoured by the caterpillar. Botanical diseases and caterpillar, everything is at God’s disposal and He can use them to reach the conscience of His people.

If the farmer looked over his fields and let the desolate sight of them sink in, and then looked up to seek His God, God would have reached His goal. Unfortunately, the chorus here too reads: “Yet you have not returned to Me.”

Plague and War

In Leviticus 26 the plague and the sword are also mentioned in one verse (Lev 26:25). There it sounds still as a warning. God threatens the people with these plagues if they continue to resist Him in spite of earlier punishments (Lev 26:23-24). The plague comes from Him. The sword also comes from Him, although by the hand of the enemy. The “sword” probably refers to a period of war with Syria (2Kgs 13:3).

God acts with His people as He did with Egypt. This proves how deep the people have sunk (Deu 7:15 ; Deu 28:60). The plague that God has sent into Egypt is the cattle plague (Exo 9:3). Then He separated Egypt from His people (Exo 8:22), but now the plagues over His people follow one another, to strike their conscience.

The capture of their horses means the deprivation of military strength. The stench comes from the corpses of those killed by the plague and in the war, whereby we can think of both people and horses. The losses were suffered in the war against the Syrians (2Kgs 8:12 ; 2Kgs 13:3 ; 7). The stench that has come into their noses is, as it were, the stench of their sins, to remind them of their sins and of the result of their sins.

A Firebrand Snatched From a Blaze

The reference to Sodom and Gomorrah is to indicate that the destruction is complete. Turning the people upside down refers to the destruction of the state after war has been waged on its territory (Joel 2:3). This destruction is referred to in several places (Isa 1:9 ; Isa 13:19; Jer 50:40).

The destruction is complete, but is not definitive. Some will escape judgment. They are compared with “a firebrand snatched from a blaze”. The fire has taken hold of it, and if a power had not come from outside that tore the piece of wood out of the fire, it would have been completely consumed (cf. Zec 3:2). This is how it is with the people. The fact that they are still there is due to a God Who did not totally destroy them. Just as He saved Lot from Sodom and Gomorrah, He will also bring back a remnant of the people from the captivity of the Syrian (2Kgs 13:5 ; 2Kgs 17:27-28).