Amos 6:7
Therefore, you will now go into exile as the first of the captives, and your feasting and lounging will come to an end.
Therefore
This word serves as a pivotal transition, indicating a conclusion drawn from previous statements. In the context of Amos, it connects the judgment pronounced in this verse to the sins and complacency of Israel described earlier. The Hebrew word "לָכֵן" (lakhen) often introduces divine judgment, underscoring the certainty and inevitability of God's actions. It reminds us that God's justice is not arbitrary but a response to human behavior.

you will be the first
The phrase highlights the severity of the impending judgment. The Hebrew word "רֹאשׁ" (rosh) means "head" or "first," indicating precedence. Historically, this is significant because it implies that those who were first in privilege and status will also be the first to face the consequences. It serves as a sobering reminder that with great privilege comes great responsibility, and neglecting this can lead to swift judgment.

to go into exile
Exile was one of the most severe forms of judgment in the ancient Near East, representing not just physical displacement but also spiritual and cultural dislocation. The Hebrew word "גָּלָה" (galah) means "to uncover" or "to remove," suggesting a stripping away of security and identity. For Israel, exile meant being removed from the Promised Land, a direct consequence of their covenant unfaithfulness. This serves as a warning about the consequences of turning away from God.

your feasting
Feasting in ancient Israel was often associated with celebration and abundance, but here it is linked to excess and complacency. The Hebrew word "מִשְׁתֶּה" (mishteh) refers to a banquet or drinking party. In the context of Amos, it symbolizes the self-indulgence and moral decay of the people. This serves as a caution against allowing material prosperity to lead to spiritual neglect.

and lounging
The word "lounging" suggests a state of ease and indifference. The Hebrew "סָרַח" (sarach) implies a sense of carelessness or neglect. This reflects the attitude of the Israelites who were at ease in Zion, oblivious to the impending judgment. It serves as a reminder of the dangers of spiritual complacency and the need for vigilance in our walk with God.

will end
The finality of this phrase underscores the certainty of God's judgment. The Hebrew "תָּמַם" (tamam) means "to be complete" or "to come to an end." It signifies the abrupt cessation of the lifestyle the Israelites had grown accustomed to. This serves as a powerful reminder that earthly pleasures and security are temporary, and only what is rooted in God will endure.

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

2. Israel
The Northern Kingdom, which had become prosperous and complacent, neglecting justice and righteousness.

3. Exile
The impending punishment for Israel's disobedience, where they would be taken captive by foreign powers.

4. Feasting and Lounging
Symbolic of the indulgence and complacency of the Israelites, who were living in luxury while ignoring God's commands.

5. Assyria
The empire that would eventually conquer Israel and lead them into exile, fulfilling the prophecy.
Teaching Points
Complacency Leads to Judgment
The Israelites' comfort and indulgence blinded them to their spiritual state, leading to their downfall. We must remain vigilant in our faith and not become complacent.

The Consequences of Ignoring God
Just as Israel faced exile for ignoring God's commands, we too face consequences when we turn away from His guidance.

The Illusion of Security
Material wealth and comfort can create a false sense of security. True security is found in obedience to God.

Call to Repentance
Amos' message is a call to repentance. We must examine our lives and turn back to God before it's too late.

Social Justice and Righteousness
The neglect of justice and righteousness was a key issue in Israel. We are called to uphold these values in our communities.
Bible Study Questions
1. How does the historical context of Amos' prophecy enhance our understanding of the message in Amos 6:7?

2. In what ways can modern Christians become complacent in their faith, and how can we guard against this?

3. How does the theme of exile in Amos 6:7 relate to the broader biblical account of sin and redemption?

4. What are some practical steps we can take to ensure that we are living justly and righteously in our communities?

5. How can the warnings in Amos 6:7 and related scriptures inform our understanding of God's character and His expectations for His people?
Connections to Other Scriptures
Isaiah 5:11-13
This passage also speaks against indulgence and neglect of God's laws, leading to exile.

Hosea 4:6
Highlights the destruction that comes from a lack of knowledge and rejection of God, similar to the themes in Amos.

2 Kings 17:6-23
Describes the historical fulfillment of Israel's exile due to their persistent sin and idolatry.

Luke 12:19-20
Jesus' parable of the rich fool echoes the theme of complacency and the suddenness of judgment.

James 5:1-5
Warns the rich about the dangers of hoarding wealth and living in luxury while neglecting justice.
Carnal IndulgenceD. Thomas Amos 6:4-7
The Sin of Dissolute LifeJ.R. Thomson Amos 6:4-7
People
Amos, David, Hemath, Jacob, Joseph
Places
Ashteroth-karnaim, Brook of the Arabah, Calneh, Gath, Hamath, Lebo-hamath, Lo-debar, Samaria, Zion
Topics
Aside, Banquet, Banqueting, Captive, Captives, Cry, Exile, Exiles, Feasting, Loud, Lounging, Mourning-feast, Ones, Pass, Prisoners, Remove, Removed, Revelry, Sprawlers, Stretch, Stretched, Stretched-out, Themselves
Dictionary of Bible Themes
Amos 6:7

     5973   unreliability

Amos 6:1-7

     8783   neglect

Amos 6:4-7

     5386   leisure, nature of
     8821   self-indulgence

Amos 6:5-7

     7960   singing

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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