6 “I also have given you cleanness of teeth in all your cities, and lack of bread in every town; yet you haven’t returned to me,” says Yahweh.
7 “I also have withheld the rain from you, when there were yet three months to the harvest; and I caused it to rain on one city, and caused it not to rain on another city. One field was rained on, and the field where it didn’t rain withered.
8 So two or three cities staggered to one city to drink water, and were not satisfied; yet you haven’t returned to me,” says Yahweh.
9 “I struck you with blight and mildew many times in your gardens and your vineyards, and the swarming locusts have devoured your fig trees and your olive trees; yet you haven’t returned to me,” says Yahweh.
10 “I sent plagues among you like I did Egypt. I have slain your young men with the sword, and have carried away your horses. I filled your nostrils with the stench of your camp, yet you haven’t returned to me,” says Yahweh.
11 “I have overthrown some of you, as when God overthrew Sodom and Gomorrah, and you were like a burning stick plucked out of the fire; yet you haven’t returned to me,” says Yahweh.
12 “Therefore I will do this to you, Israel; because I will do this to you, prepare to meet your God, Israel.
13 For, behold, he who forms the mountains, creates the wind, declares to man what is his thought, who makes the morning darkness, and treads on the high places of the earth: Yahweh, the God of Armies, is his name.”
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
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On verse
Oldest first.
Augustine of Hippo354–430Early church, WestThe City of God · on Amos 4:12–13Amos also prophesies thus concerning such things: "Prepare thee, that thou mayst invoke thy God, O Israel; for lo, I am binding the thunder, and creating the spirit, and announcing to men their Christ."
Amos also prophesies thus concerning such things: "Prepare thee, that thou mayst invoke thy God, O Israel; for lo, I am binding the thunder, and creating the spirit, and announcing to men their Christ."
Augustine of Hippo, The City of God, City of God 18.28; translated by Marcus Dods, as revised for the Nicene and Post-Nicene Fathers, first series, vol. 2 (New York, 1887); the text of the Christian Classics Ethereal Library. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
John Calvin1509–1564ReformedCommentaries · on Amos 4:12The passage may be explained in two ways: either as an ironical sentence, or as a simple and serious exhortation to repentance. … It is not, therefore, improper to explain the words of Amos in this sense, -- that though the people were almost past hope, he yet exhorted them to anticipate God's wrath. Prepare then thyself to meet thy God, as though he said, "However worthy thou art of being destroyed and though the Lord seems to have closed up the door of mercy, and despair meets thee on every side, thou can't yet mitigate God's wrath, provided thou prepares to meet him." But this preparation includes real renovation of the heart: it then takes place, when men are displeased with themselves, when with a changed mind they submit to God, and humbly pray for forgiveness.
The passage may be explained in two ways: either as an ironical sentence, or as a simple and serious exhortation to repentance. … It is not, therefore, improper to explain the words of Amos in this sense, -- that though the people were almost past hope, he yet exhorted them to anticipate God's wrath. Prepare then thyself to meet thy God, as though he said, "However worthy thou art of being destroyed and though the Lord seems to have closed up the door of mercy, and despair meets thee on every side, thou can't yet mitigate God's wrath, provided thou prepares to meet him." But this preparation includes real renovation of the heart: it then takes place, when men are displeased with themselves, when with a changed mind they submit to God, and humbly pray for forgiveness.
John Calvin, Commentaries, on 4:12–13; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Amos 4:6–11It is five times repeated in these verses, as the burden of the charge, "Yet have you not returned unto me, saith the Lord; you have been several times corrected, but in vain; you are not reclaimed, there is no sign of amendment. You have been sent for by one messenger after another, but you have not come back, you have not come home." (1.) This intimates that that which God designed in all his providential rebukes was to reduce them to their allegiance, to influence them to return to him. (2.) That, if they had returned to their God, they would have been accepted, he would have bidden them welcome, and the troubles they were in would have been removed. … (4.) That God was grieved at their obstinacy, and took it unkindly that they should force him to do that which he did so unwillingly
It is five times repeated in these verses, as the burden of the charge, "Yet have you not returned unto me, saith the Lord; you have been several times corrected, but in vain; you are not reclaimed, there is no sign of amendment. You have been sent for by one messenger after another, but you have not come back, you have not come home." (1.) This intimates that that which God designed in all his providential rebukes was to reduce them to their allegiance, to influence them to return to him. (2.) That, if they had returned to their God, they would have been accepted, he would have bidden them welcome, and the troubles they were in would have been removed. … (4.) That God was grieved at their obstinacy, and took it unkindly that they should force him to do that which he did so unwillingly
Matthew Henry, Commentary on the Whole Bible, on 4:6–13; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Amos 4:12the following words are usually interpreted, either, ironically, since the Lord was coming forth as an enemy to issue the controversy with them; … or else they are seriously addressed, and exhorted to meet the Lord in the way of his judgments, by humiliation, repentance, and reformation; … but I rather think the words are a promise or intimation of doing something to Israel in a way of special grace and kindness, notwithstanding their conduct and behaviour, and the ineffectualness both of judgments and providential mercies; … namely, send my Son to be thy Saviour and Redeemer: … for this meeting him is not to be understood in a hostile way, … but in a friendly manner, as he was met by those that were waiting for his coming, such as Simeon and others;
the following words are usually interpreted, either, ironically, since the Lord was coming forth as an enemy to issue the controversy with them; … or else they are seriously addressed, and exhorted to meet the Lord in the way of his judgments, by humiliation, repentance, and reformation; … but I rather think the words are a promise or intimation of doing something to Israel in a way of special grace and kindness, notwithstanding their conduct and behaviour, and the ineffectualness both of judgments and providential mercies; … namely, send my Son to be thy Saviour and Redeemer: … for this meeting him is not to be understood in a hostile way, … but in a friendly manner, as he was met by those that were waiting for his coming, such as Simeon and others;
John Gill, An Exposition of the Old and New Testament, on 4:12; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Amos 4:13and declareth unto man what is his thought; not what is man's thought, though he knows what is in man without any information, and is a discerner of the thoughts and intents of the heart, and can reveal them to men, and convince them that he knows them, Matthew 9:4; but rather the thought of God, the meditation of his heart, concerning the salvation of men; his thoughts of peace, which are the deep things of God, and which Christ, lying in the bosom of his Father, was privy to, and has declared, John 1:18. The Septuagint and Arabic versions, reading the words wrong, render them, "declaring to men his Christ"; which, though true of God, is not the sense of this clause.
and declareth unto man what is his thought; not what is man's thought, though he knows what is in man without any information, and is a discerner of the thoughts and intents of the heart, and can reveal them to men, and convince them that he knows them, Matthew 9:4; but rather the thought of God, the meditation of his heart, concerning the salvation of men; his thoughts of peace, which are the deep things of God, and which Christ, lying in the bosom of his Father, was privy to, and has declared, John 1:18. The Septuagint and Arabic versions, reading the words wrong, render them, "declaring to men his Christ"; which, though true of God, is not the sense of this clause.
John Gill, An Exposition of the Old and New Testament, on 4:13; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Amos 4:12Prepare to meet thy God, O Israel - This is a military phrase, and is to be understood as a challenge to come out to battle. As if the Lord had said, I will attack you immediately. Throw yourselves into a posture of defense, summon your idols to your help: and try how far your strength, and that of your gods, will avail you against the unconquerable arm of the Lord of hosts! This verse has been often painfully misapplied by public teachers; it has no particular relation to the day of judgment, nor to the hour of death. These constructions are impositions on the text.
Prepare to meet thy God, O Israel - This is a military phrase, and is to be understood as a challenge to come out to battle. As if the Lord had said, I will attack you immediately. Throw yourselves into a posture of defense, summon your idols to your help: and try how far your strength, and that of your gods, will avail you against the unconquerable arm of the Lord of hosts! This verse has been often painfully misapplied by public teachers; it has no particular relation to the day of judgment, nor to the hour of death. These constructions are impositions on the text.
Adam Clarke, Commentary on the Holy Bible, on 4:12; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Amos 4:13The God whom Israel is to "prepare to meet" (Amo 4:12) is here described in sublime terms. … The God with whom thou hast to do is the Omnipotent Maker of things seen, such as the stupendous mountains, and of things too subtle to be seen, though of powerful agency, as the "wind." … declareth unto man . . . his thought-- (Psa 139:2). Ye think that your secret thoughts escape My cognizance, but I am the searcher of hearts.
The God whom Israel is to "prepare to meet" (Amo 4:12) is here described in sublime terms. … The God with whom thou hast to do is the Omnipotent Maker of things seen, such as the stupendous mountains, and of things too subtle to be seen, though of powerful agency, as the "wind." … declareth unto man . . . his thought-- (Psa 139:2). Ye think that your secret thoughts escape My cognizance, but I am the searcher of hearts.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 4:13; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Amos 4
Amos 4:6–13, World English Bible
Amos 4 in the Bible
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Augustine of Hippo354–430Early church, WestThe City of God · on Amos 4:12–13Amos also prophesies thus concerning such things: "Prepare thee, that thou mayst invoke thy God, O Israel; for lo, I am binding the thunder, and creating the spirit, and announcing to men their Christ."
Augustine of Hippo, The City of God, City of God 18.28; translated by Marcus Dods, as revised for the Nicene and Post-Nicene Fathers, first series, vol. 2 (New York, 1887); the text of the Christian Classics Ethereal Library. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
John Calvin1509–1564ReformedCommentaries · on Amos 4:12The passage may be explained in two ways: either as an ironical sentence, or as a simple and serious exhortation to repentance. … It is not, therefore, improper to explain the words of Amos in this sense, -- that though the people were almost past hope, he yet exhorted them to anticipate God's wrath. Prepare then thyself to meet thy God, as though he said, "However worthy thou art of being destroyed and though the Lord seems to have closed up the door of mercy, and despair meets thee on every side, thou can't yet mitigate God's wrath, provided thou prepares to meet him." But this preparation includes real renovation of the heart: it then takes place, when men are displeased with themselves, when with a changed mind they submit to God, and humbly pray for forgiveness.
John Calvin, Commentaries, on 4:12–13; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Amos 4:6–11It is five times repeated in these verses, as the burden of the charge, "Yet have you not returned unto me, saith the Lord; you have been several times corrected, but in vain; you are not reclaimed, there is no sign of amendment. You have been sent for by one messenger after another, but you have not come back, you have not come home." (1.) This intimates that that which God designed in all his providential rebukes was to reduce them to their allegiance, to influence them to return to him. (2.) That, if they had returned to their God, they would have been accepted, he would have bidden them welcome, and the troubles they were in would have been removed. … (4.) That God was grieved at their obstinacy, and took it unkindly that they should force him to do that which he did so unwillingly
Matthew Henry, Commentary on the Whole Bible, on 4:6–13; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Amos 4:12the following words are usually interpreted, either, ironically, since the Lord was coming forth as an enemy to issue the controversy with them; … or else they are seriously addressed, and exhorted to meet the Lord in the way of his judgments, by humiliation, repentance, and reformation; … but I rather think the words are a promise or intimation of doing something to Israel in a way of special grace and kindness, notwithstanding their conduct and behaviour, and the ineffectualness both of judgments and providential mercies; … namely, send my Son to be thy Saviour and Redeemer: … for this meeting him is not to be understood in a hostile way, … but in a friendly manner, as he was met by those that were waiting for his coming, such as Simeon and others;
John Gill, An Exposition of the Old and New Testament, on 4:12; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Amos 4:13and declareth unto man what is his thought; not what is man's thought, though he knows what is in man without any information, and is a discerner of the thoughts and intents of the heart, and can reveal them to men, and convince them that he knows them, Matthew 9:4; but rather the thought of God, the meditation of his heart, concerning the salvation of men; his thoughts of peace, which are the deep things of God, and which Christ, lying in the bosom of his Father, was privy to, and has declared, John 1:18. The Septuagint and Arabic versions, reading the words wrong, render them, "declaring to men his Christ"; which, though true of God, is not the sense of this clause.
John Gill, An Exposition of the Old and New Testament, on 4:13; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Amos 4:12Prepare to meet thy God, O Israel - This is a military phrase, and is to be understood as a challenge to come out to battle. As if the Lord had said, I will attack you immediately. Throw yourselves into a posture of defense, summon your idols to your help: and try how far your strength, and that of your gods, will avail you against the unconquerable arm of the Lord of hosts! This verse has been often painfully misapplied by public teachers; it has no particular relation to the day of judgment, nor to the hour of death. These constructions are impositions on the text.
Adam Clarke, Commentary on the Holy Bible, on 4:12; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Amos 4:13The God whom Israel is to "prepare to meet" (Amo 4:12) is here described in sublime terms. … The God with whom thou hast to do is the Omnipotent Maker of things seen, such as the stupendous mountains, and of things too subtle to be seen, though of powerful agency, as the "wind." … declareth unto man . . . his thought-- (Psa 139:2). Ye think that your secret thoughts escape My cognizance, but I am the searcher of hearts.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 4:13; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.