Amos 5:7
There are those who turn justice into wormwood and cast righteousness to the ground.
You who turn
This phrase addresses the people directly, indicating a deliberate action. The Hebrew root for "turn" is "הָפַךְ" (haphak), which means to overturn or transform. This suggests a willful distortion of what is right and just. Historically, this reflects the societal corruption in Israel, where leaders and judges were perverting justice for personal gain.

justice
The Hebrew word for justice is "מִשְׁפָּט" (mishpat), which encompasses not only legal judgments but also the broader concept of moral and ethical rightness. In the context of ancient Israel, justice was a foundational principle of the covenant community, reflecting God's character and His expectations for His people.

into wormwood
"Wormwood" is translated from the Hebrew "לַעֲנָה" (la'anah), a bitter plant often associated with sorrow and calamity. This metaphor indicates that justice, which should be sweet and life-giving, has been corrupted into something bitter and harmful. The imagery of wormwood would resonate with the Israelites, as it was a common symbol of divine judgment and bitterness in the Old Testament.

and cast
The Hebrew root "שָׁלַךְ" (shalak) means to throw or hurl with force. This conveys a sense of disdain and rejection, emphasizing the active and intentional nature of the people's actions against righteousness. It suggests a complete disregard for what is holy and just.

righteousness
The word "righteousness" comes from the Hebrew "צְדָקָה" (tsedaqah), which refers to right relationships and ethical conduct according to God's standards. In the biblical context, righteousness is not merely personal piety but involves social justice and fairness, reflecting God's covenantal faithfulness.

to the ground
This phrase implies a degradation or devaluation of righteousness. The ground, or "אֶרֶץ" (eretz) in Hebrew, often symbolizes the lowest point or a place of humiliation. By casting righteousness to the ground, the people of Israel were not only neglecting God's commands but actively debasing them, leading to societal decay.

Persons / Places / Events
1. Amos
A prophet from Tekoa, a small town in Judah, who was called by God to deliver messages of judgment and repentance to the Northern Kingdom of Israel during a time of prosperity and moral decay.

2. Israel
The Northern Kingdom, which was experiencing economic prosperity but was spiritually and morally corrupt, leading to social injustices and idolatry.

3. Justice and Righteousness
Central themes in the prophetic message of Amos, representing God's standards for ethical behavior and fair treatment of others, which were being perverted by the people of Israel.

4. Wormwood
A bitter plant used metaphorically to describe the corruption and bitterness that result from perverting justice.

5. The Day of the Lord
An event often referenced by the prophets, including Amos, as a time of divine judgment and reckoning for the nations, particularly Israel in this context.
Teaching Points
The Perils of Moral Corruption
Amos warns against the distortion of justice and righteousness, which leads to societal decay. Believers are called to uphold God's standards in all areas of life.

The Bitterness of Injustice
Just as wormwood is bitter, so is the experience of injustice. Christians are encouraged to be agents of justice and righteousness, reflecting God's character in their communities.

The Call to Repentance
Amos's message is a call to repentance. Believers should regularly examine their lives for areas where they may be compromising God's standards and seek His forgiveness and guidance.

The Importance of Authentic Worship
God desires genuine worship that is reflected in just and righteous living. Christians should ensure their worship is not merely ritualistic but is accompanied by a life that honors God.

The Role of Prophets Today
While the office of prophet as in the Old Testament may not be present today, the church is called to be a prophetic voice in society, speaking truth and advocating for justice.
Bible Study Questions
1. How does the metaphor of "wormwood" in Amos 5:7 help us understand the impact of perverting justice in our own society?

2. In what ways can we ensure that our pursuit of justice aligns with God's standards as outlined in the Bible?

3. How can the church today serve as a prophetic voice in addressing social injustices, similar to the role of Amos?

4. Reflect on a time when you witnessed or experienced injustice. How did it affect your understanding of God's call to righteousness?

5. How can we balance the call to justice with the need for mercy and humility, as seen in Micah 6:8, in our daily lives?
Connections to Other Scriptures
Isaiah 5:20
This verse speaks to the perversion of moral values, similar to how Amos describes the turning of justice into bitterness.

Micah 6:8
This verse emphasizes what God requires of His people: to act justly, love mercy, and walk humbly with God, contrasting with the actions condemned in Amos 5:7.

Proverbs 21:3
Highlights the importance of justice and righteousness over ritual sacrifices, aligning with Amos's critique of Israel's superficial religiosity.
The Lord of the UniverseJ.R. Thomson Amos 5:7-9
People
Amos, Joseph
Places
Beersheba, Bethel, Damascus, Gilgal, Gomorrah
Topics
Bitter, Bitterness, Cast, Crushing, Ground, Judging, Judgment, Justice, Leave, O, Righteousness, Turn, Turning, Wormwood
Dictionary of Bible Themes
Amos 5:7

     8771   idolatry, objections

Amos 5:4-15

     5541   society, negative

Amos 5:7-12

     5383   lawsuits

Amos 5:7-15

     5270   court
     8783   neglect
     8807   profanity

Library
April 15 Morning
Their Redeemer is strong.--JER. 50:34. I know your manifold transgressions and your mighty sins.--I have laid help upon one that is mighty.--The Lord. . . thy Saviour and thy Redeemer, the mighty one of Jacob.--Mighty to save.--Able to keep you from falling.--Where sin abounded, grace did much more abound. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.--He is able . . . to save them
Anonymous—Daily Light on the Daily Path

The Sins of Society
'For thus saith the Lord unto the house of Israel, Seek ye Me, and ye shall live: 5. 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. 6. Seek the Lord, and ye shall live; lest He break out like fire in the house of Joseph, and devour it, and there be none to quench it in Beth-el. 7. Ye who turn judgment to wormwood, and leave off righteousness in the earth, 8. Seek Him that maketh the seven stars
Alexander Maclaren—Expositions of Holy Scripture

Evidences Internal and Experimental.
1. The external evidences of revealed religion are, in their proper place and sphere, of the highest importance. Christianity rests not upon theory, but upon historical facts sustained by an overwhelming mass of testimony. It is desirable that every Christian, so far as he has opportunity, should make himself acquainted with this testimony for the strengthening of his own faith and the refutation of gainsayers. Nevertheless, many thousands of Christians are fully established in the faith of the gospel
E. P. Barrows—Companion to the Bible

Whether, by Penance, Man is Restored to his Former Dignity?
Objection 1: It would seem that man is not restored by Penance to his former dignity: because a gloss on Amos 5:2, "The virgin of Israel is cast down," observes: "It is not said that she cannot rise up, but that the virgin of Israel shall not rise; because the sheep that has once strayed, although the shepherd bring it back on his shoulder, has not the same glory as if it had never strayed." Therefore man does not, through Penance, recover his former dignity. Objection 2: Further, Jerome says: "Whoever
Saint Thomas Aquinas—Summa Theologica

The Kingdom of Judah.
II K. 18-25; II Chron. 28-36. Note: This period covers the time from the fail of Israel to the fall of Judah. It begins in the sixth year of the reign of Hezekiah, whose name is given as the first king of the period since most of his reign was in this instead of the former period. The Kings of this Period. 13. Hezekiah, 2 K. 18:1-20-21; 2 Chron. 29:1-32:33. Reigned 29 years and died. 14. Manasseh, 2 K. 21:1-18; 2 Chron. 33:1-20. Reigned 55 year and died. 15. Amon, 2 K. 21:19-26; 2 Chron. 33:20-25.
Josiah Blake Tidwell—The Bible Period by Period

The Greater Prophets.
1. We have already seen (Chap. 15, Nos. 11 and 12) that from Moses to Samuel the appearances of prophets were infrequent; that with Samuel and the prophetical school established by him there began a new era, in which the prophets were recognized as a distinct order of men in the Theocracy; and that the age of written prophecy did not begin till about the reign of Uzziah, some three centuries after Samuel. The Jewish division of the latter prophets--prophets in the more restricted sense of the
E. P. Barrows—Companion to the Bible

Whether the Old Law Should have Been Given to the Jews Alone?
Objection 1: It would seem that the Old Law should not have been given to the Jews alone. For the Old Law disposed men for the salvation which was to come through Christ, as stated above ([2065]AA[2],3). But that salvation was to come not to the Jews alone but to all nations, according to Is. 49:6: "It is a small thing that thou shouldst be my servant to raise up the tribes of Jacob, and to convert the dregs of Israel. Behold I have given thee to be the light of the Gentiles, that thou mayest be
Saint Thomas Aquinas—Summa Theologica

Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some
Thomas Watson—The Ten Commandments

The Books of the Old Testament as a Whole. 1 the Province of Particular Introduction is to Consider the Books of the Bible Separately...
CHAPTER XVIII. THE BOOKS OF THE OLD TESTAMENT AS A WHOLE. 1. The province of Particular Introduction is to consider the books of the Bible separately, in respect to their authorship, date, contents, and the place which each of them holds in the system of divine truth. Here it is above all things important that we begin with the idea of the unity of divine revelation--that all the parts of the Bible constitute a gloriously perfect whole, of which God and not man is the author. No amount of study devoted
E. P. Barrows—Companion to the Bible

Ripe for Gathering
'Thus hath the Lord God shewed unto me: and behold a basket of summer fruit. 2. And He said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the Lord unto me, The end is come upon My people of Israel; I will not again pass by them any more. 3. And the songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence. 4. Hear this, O ye that swallow up the needy, even to make the poor
Alexander Maclaren—Expositions of Holy Scripture

The Arguments Usually Alleged in Support of Free Will Refuted.
1. Absurd fictions of opponents first refuted, and then certain passages of Scripture explained. Answer by a negative. Confirmation of the answer. 2. Another absurdity of Aristotle and Pelagius. Answer by a distinction. Answer fortified by passages from Augustine, and supported by the authority of an Apostle. 3. Third absurdity borrowed from the words of Chrysostom. Answer by a negative. 4. Fourth absurdity urged of old by the Pelagians. Answer from the works of Augustine. Illustrated by the testimony
John Calvin—The Institutes of the Christian Religion

Journey to Jerusalem. Ten Lepers. Concerning the Kingdom.
(Borders of Samaria and Galilee.) ^C Luke XVII. 11-37. ^c 11 And it came to pass, as they were on their way to Jerusalem, that he was passing along the borders of Samaria and Galilee. [If our chronology is correct, Jesus passed northward from Ephraim about forty miles, crossing Samaria (here mentioned first), and coming to the border of Galilee. He then turned eastward along that border down the wady Bethshean which separates the two provinces, and crossed the Jordan into Peræa, where we soon
J. W. McGarvey—The Four-Fold Gospel

The Prophecy of Obadiah.
We need not enter into details regarding the question as to the time when the prophet wrote. By a thorough argumentation, Caspari has proved, that he occupies his right position in the Canon, and hence belongs to the earliest age of written prophecy, i.e., to the time of Jeroboam II. and Uzziah. As bearing conclusively against those who would assign to him a far later date, viz., the time of the exile, there is not only the indirect testimony borne by the place which this prophecy occupies in
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Lord Coming to his Temple
The LORD , whom ye seek, shall suddenly come to His temple; even the messenger of the covenant in whom ye delight: Behold, he shall come, saith the LORD of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? For he is like a refiner's fire, and like a fuller's soap, -- and he shall purify the sons of Levi -- that they may offer unto the LORD an offering in righteousness. W hereunto shall we liken the people of this generation? and to what are they like? (Luke 7:31)
John Newton—Messiah Vol. 1

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join
Hugh Binning—The Works of the Rev. Hugh Binning

An Exhortation to Love God
1. An exhortation. Let me earnestly persuade all who bear the name of Christians to become lovers of God. "O love the Lord, all ye his saints" (Psalm xxxi. 23). There are but few that love God: many give Him hypocritical kisses, but few love Him. It is not so easy to love God as most imagine. The affection of love is natural, but the grace is not. Men are by nature haters of God (Rom. i. 30). The wicked would flee from God; they would neither be under His rules, nor within His reach. They fear God,
Thomas Watson—A Divine Cordial

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

Links
Amos 5:7 NIV
Amos 5:7 NLT
Amos 5:7 ESV
Amos 5:7 NASB
Amos 5:7 KJV

Amos 5:7 Commentaries

Bible Hub
Amos 5:6
Top of Page
Top of Page