Amos 6:3
You dismiss the day of calamity and bring near a reign of violence.
You dismiss the day of calamity
The phrase "You dismiss" in the Hebrew text is derived from the word "מַנְדִּים" (mandim), which implies a sense of pushing away or rejecting. This indicates a deliberate act of ignoring or setting aside something significant. In the context of Amos, the Israelites are being accused of ignoring the impending judgment and calamity that God has warned them about. Historically, this reflects a period of complacency and false security among the people, who were living in prosperity and luxury, yet were spiritually negligent. The prophetic message here is a call to awareness and repentance, urging the people to recognize the seriousness of their situation and the reality of divine judgment.

the day of calamity
The "day of calamity" refers to a time of disaster or judgment. In the Hebrew, "יוֹם רָעָה" (yom ra'ah) conveys a sense of an appointed time when evil or disaster will occur. This is a common theme in prophetic literature, where the "day of the Lord" is often depicted as a time of reckoning for sin and injustice. Archaeologically, this period in Israel's history was marked by social injustice and idolatry, which the prophets consistently condemned. Theologically, this phrase serves as a reminder of God's sovereignty and justice, emphasizing that while God is patient, there is a limit to His forbearance, and a time will come when He will act decisively against sin.

and bring near a reign of violence
The phrase "and bring near" is translated from the Hebrew "וַתַּגִּישׁוּ" (vatagishu), which means to draw near or to cause to approach. This suggests an active role in hastening or inviting the consequences of their actions. The "reign of violence" is a translation of "שֶׁבֶט חָמָס" (shevet chamas), where "shevet" can mean a rod or scepter, symbolizing authority or rule, and "chamas" means violence or wrongdoing. This indicates that the people, through their actions and neglect, are effectively ushering in a period characterized by violence and oppression. Historically, this can be seen in the increasing social and political turmoil leading up to the Assyrian conquest. Spiritually, it serves as a warning that ignoring God's commands and living in sin will inevitably lead to destructive consequences, both personally and collectively. The call here is for introspection and a return to righteousness, aligning one's life with God's will to avoid such a fate.

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 injustice and idolatry.

3. Day of Calamity
A prophetic term referring to a time of impending judgment and disaster that God would bring upon Israel due to their sins.

4. Reign of Violence
Symbolizes the societal and moral decay in Israel, where injustice and oppression were prevalent, and the people were complicit in perpetuating violence.
Teaching Points
Complacency in Comfort
The Israelites were at ease, dismissing the warnings of impending judgment. As believers, we must guard against spiritual complacency, especially in times of prosperity.

Ignoring God's Warnings
The dismissal of the "day of calamity" shows a disregard for God's prophetic warnings. We should be attentive to God's Word and heed His warnings in our lives.

Social Injustice and Violence
The "reign of violence" reflects societal injustice. Christians are called to be agents of justice and peace, standing against oppression and violence.

Consequences of Sin
The passage warns of the inevitable consequences of sin. We must recognize that ignoring God's commands leads to spiritual and sometimes physical calamity.

Urgency of Repentance
The message of Amos underscores the need for immediate repentance. We should not delay in turning back to God and aligning our lives with His will.
Bible Study Questions
1. How does the complacency of the Israelites in Amos 6:3 reflect attitudes we might see in today's society, and how can we guard against similar complacency in our spiritual lives?

2. In what ways do we "dismiss the day of calamity" in our own lives, and what steps can we take to be more attentive to God's warnings?

3. How can we, as Christians, actively work against the "reign of violence" and promote justice and peace in our communities?

4. Reflect on a time when you ignored a warning or conviction from God. What were the consequences, and what did you learn from that experience?

5. How do the themes in Amos 6:3 connect with the teachings of Jesus in the New Testament regarding vigilance and readiness for His return?
Connections to Other Scriptures
Isaiah 5:11-12
This passage speaks to the indulgence and disregard for God's deeds, similar to the complacency Amos addresses.

Jeremiah 6:14
Highlights the false sense of security and peace that the people felt, ignoring the looming judgment.

Micah 2:1-2
Describes the planning and execution of evil deeds, akin to the "reign of violence" mentioned in Amos.
Man's Evil DayD. Thomas Amos 6:3
Putting Away the Evil DayJ.R. Thomson Amos 6:3
Woeful EaseD. Thomas Amos 6:1-6
Man' S Evil DayHomilistAmos 6:3-6
The Knowledge of SinJoseph Parker, D. D.Amos 6:3-6
People
Amos, David, Hemath, Jacob, Joseph
Places
Ashteroth-karnaim, Brook of the Arabah, Calneh, Gath, Hamath, Lebo-hamath, Lo-debar, Samaria, Zion
Topics
Bring#NAME?#NAME?, Calamity, Cause, Causing, Evil, Nigh, O, Putting, Reign, Rule, Seat, Terror, Violence, Violent
Dictionary of Bible Themes
Amos 6:3

     4926   delay, human

Amos 6:1-6

     5856   extravagance

Amos 6:1-7

     8783   neglect

Library
The Carcass and the Eagles
'Woe to them that are at ease in Zion, and trust in the mountain of Samaria, which are named chief of the nations, to whom the house of Israel came! 2. Pass ye unto Calneh, and see; and from thence go ye to Hamath the great; then go down to Gath of the Philistines: be they better than these kingdoms? or their border greater than your border? 3. Ye that put far away the evil day, and cause the seat of violence to come near; 4. That lie upon beds of ivory, and stretch themselves upon their couches,
Alexander Maclaren—Expositions of Holy Scripture

June the Twenty-Fourth at Ease in Zion
"Woe to them that are at ease in Zion!" --AMOS vi. 1-7. I would be delivered from the folly of confusing ease and rest. There is an infinite difference between comforts and comfort. It is one thing to lie down on a luxurious couch: it is a very different thing to "lie down in green pastures" under the gracious shepherdliness of the Lord. The ease which men covet is so often a fruit of stupefaction, the dull product of sinful drugs, the wretched sluggishness of carnal gratification and excess.
John Henry Jowett—My Daily Meditation for the Circling Year

A Sermon for the Time Present
I am going to begin with the last verse of the text, and work my way upwards. The first; head is, a trying day for God's people. They are sorrowful because a cloud is upon their solemn assembly, and the reproach thereof is a burden. Secondly, we will note a glorious ground of consolation. We read in the seventeenth verse, "The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing." And, thirdly,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 33: 1887

Whether it is Proper to Christ to be Head of the Church?
Objection 1: It seems that it is not proper to Christ to be Head of the Church. For it is written (1 Kings 15:17): "When thou wast a little one in thy own eyes, wast thou not made the head of the tribes of Israel?" Now there is but one Church in the New and the Old Testament. Therefore it seems that with equal reason any other man than Christ might be head of the Church. Objection 2: Further, Christ is called Head of the Church from His bestowing grace on the Church's members. But it belongs to others
Saint Thomas Aquinas—Summa Theologica

Of Christian Liberty.
1. Connection of this chapter with the previous one on Justification. A true knowledge of Christian liberty useful and necessary. 1. It purifies the conscience. 2. It checks licentiousness. 3. It maintains the merits of Christ, the truth of the Gospel, and the peace of the soul. 2. This liberty consists of three parts. First, Believers renouncing the righteousness of the law, look only to Christ. Objection. Answer, distinguishing between Legal and Evangelical righteousness. 3. This first part clearly
John Calvin—The Institutes of the Christian Religion

Of Orders.
Of this sacrament the Church of Christ knows nothing; it was invented by the church of the Pope. It not only has no promise of grace, anywhere declared, but not a word is said about it in the whole of the New Testament. Now it is ridiculous to set up as a sacrament of God that which can nowhere be proved to have been instituted by God. Not that I consider that a rite practised for so many ages is to be condemned; but I would not have human inventions established in sacred things, nor should it be
Martin Luther—First Principles of the Reformation

The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

The Wrath of God
What does every sin deserve? God's wrath and curse, both in this life, and in that which is to come. Depart from me, ye cursed, into everlasting fire.' Matt 25: 41. Man having sinned, is like a favourite turned out of the king's favour, and deserves the wrath and curse of God. He deserves God's curse. Gal 3: 10. As when Christ cursed the fig-tree, it withered; so, when God curses any, he withers in his soul. Matt 21: 19. God's curse blasts wherever it comes. He deserves also God's wrath, which is
Thomas Watson—The Ten Commandments

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