Amos 5:17
There will be wailing in all the vineyards, for I will pass through your midst," says the LORD.
In all the vineyards
The phrase "In all the vineyards" evokes imagery of places typically associated with joy, abundance, and celebration. Vineyards in ancient Israel were symbols of prosperity and blessing, often linked to the covenantal promises of God. The Hebrew word for vineyard, "kerem," suggests a place of cultivation and care. Historically, vineyards were central to the economy and social life, representing the fruitfulness of the land. The mention of vineyards here underscores the gravity of the situation; even places of joy will be turned into sites of lamentation.

there will be wailing
"Wailing" is a powerful expression of grief and despair. The Hebrew word "misped" is often used in contexts of mourning for the dead, indicating a deep, communal sorrow. This wailing is not just personal but collective, suggesting a national calamity. The prophetic message here is that the judgment of God will be so severe that it will transform the very nature of the land's most joyous places into scenes of mourning. This serves as a stark warning to the people of Israel about the consequences of their disobedience and injustice.

for I will pass through your midst
The phrase "for I will pass through your midst" is reminiscent of the language used in the Exodus narrative, where God passed through Egypt during the final plague. The Hebrew verb "abar" means to pass over or through, indicating movement and presence. In this context, it signifies God's active role in executing judgment. Unlike the Passover, where the Israelites were spared, this passage suggests that God's presence will bring judgment rather than deliverance. It is a sobering reminder of the seriousness of God's justice and the reality of His presence among His people.

says the LORD
The phrase "says the LORD" is a declaration of divine authority. The Hebrew term "ne'um" is often used in prophetic literature to emphasize that the message comes directly from God. It underscores the certainty and seriousness of the pronouncement. The use of "the LORD," or "Yahweh," highlights the covenantal relationship between God and Israel. It is a reminder that the judgment is not arbitrary but is rooted in the broken covenant and the people's failure to live according to God's standards. This phrase serves as both a warning and a call to repentance, urging the people to return to their covenantal obligations.

Persons / Places / Events
1. Amos
A prophet from Tekoa, called by God to deliver messages of judgment and repentance to Israel.

2. Israel
The Northern Kingdom, which had turned away from God, engaging in idolatry and injustice.

3. Vineyards
Symbolic of prosperity and joy, but here they become places of mourning due to impending judgment.

4. The LORD
Yahweh, the covenant God of Israel, who is both just and merciful.

5. Day of the LORD
A time of divine intervention, often associated with judgment and salvation.
Teaching Points
The Reality of Divine Judgment
God's judgment is real and inevitable for those who persist in sin and rebellion.

The Call to Repentance
The wailing in the vineyards serves as a call to repentance, urging us to turn back to God before it's too late.

The Sovereignty of God
God is sovereign over all nations and events, and His purposes will be accomplished.

The Consequences of Injustice
Israel's social injustices led to divine judgment, reminding us of the importance of righteousness and justice.

Hope in the Midst of Judgment
Even in judgment, there is hope for those who seek the Lord and live according to His ways.
Bible Study Questions
1. How does the imagery of wailing in the vineyards challenge our understanding of prosperity and security?

2. In what ways does the concept of the "Day of the LORD" in Amos 5:17 relate to other biblical descriptions of divine judgment?

3. How can we apply the call to repentance in Amos 5:17 to our personal lives and communities today?

4. What lessons can we learn from Israel's failure to uphold justice and righteousness, and how can we implement these lessons in our society?

5. How does the theme of God's sovereignty in Amos 5:17 provide comfort and assurance in times of uncertainty and judgment?
Connections to Other Scriptures
Isaiah 5
The vineyard as a metaphor for Israel, highlighting God's expectations and the people's failure.

Joel 1
Describes a similar scene of devastation and mourning, emphasizing the need for repentance.

Exodus 12
The phrase "I will pass through" echoes the Passover, where God passed through Egypt in judgment.

Revelation 14
The imagery of the harvest and the winepress of God's wrath, connecting to the theme of divine judgment.

Matthew 21
Jesus' parable of the tenants, where the vineyard represents Israel and the consequences of rejecting God's messengers.
The Great AlternativeJ.R. Thomson
People
Amos, Joseph
Places
Beersheba, Bethel, Damascus, Gilgal, Gomorrah
Topics
Cries, Grief, Lamentation, Midst, Pass, Says, Vine-gardens, Vineyards, Wailing
Dictionary of Bible Themes
Amos 5:16-17

     5198   weeping
     5952   sorrow

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

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