Amos 5:19
It will be like a man who flees from a lion, only to encounter a bear, or who enters his house and rests his hand against the wall, only to be bitten by a snake.
It will be like a man
This phrase sets the stage for a vivid simile, a common literary device in Hebrew prophecy. The "man" represents the people of Israel, who are the primary audience of Amos's message. In the Hebrew context, the "man" is everyman, symbolizing the collective experience of the nation. This imagery is meant to be relatable and personal, drawing the listener into the narrative.

who flees from a lion
The lion in ancient Near Eastern culture often symbolized danger and power. In the Hebrew Bible, lions are frequently used to depict God's judgment or a formidable enemy (e.g., 1 Samuel 17:34-37). Here, the lion represents an immediate and terrifying threat from which the man escapes. This escape might initially seem like a relief, but it is only temporary.

only to encounter a bear
The bear, another symbol of danger, suggests a different but equally deadly threat. In the ancient world, bears were known for their ferocity, especially when provoked or protecting their young (2 Kings 2:24). The transition from lion to bear emphasizes the inescapability of divine judgment. The Israelites might avoid one calamity, only to face another, underscoring the futility of trying to escape God's righteous judgment.

who enters his house
The house is traditionally a place of safety and refuge. In the Hebrew mindset, one's home was a sanctuary from the outside world. This phrase suggests a false sense of security, as the man believes he has finally found safety. The house symbolizes the complacency and false assurance of the Israelites, who think they can find peace without true repentance.

and rests his hand against the wall
Resting one's hand against the wall implies a moment of relaxation and relief. The wall, a structural support, represents stability and protection. In this context, it signifies the Israelites' reliance on their own strength and understanding. However, this reliance is misplaced, as the subsequent events reveal.

only to have a snake bite him
The snake, often associated with deceit and danger (Genesis 3:1-15), represents an unexpected and insidious threat. The bite is sudden and lethal, symbolizing the unforeseen consequences of Israel's spiritual complacency and disobedience. This imagery serves as a stark warning that judgment will come when least expected, and no earthly refuge can protect against divine retribution.

Persons / Places / Events
1. Amos
A prophet from the southern kingdom of Judah, Amos was called by God to deliver a message of judgment to the northern kingdom of Israel. His prophecies are characterized by a strong call for justice and righteousness.

2. Israel
The northern kingdom, which had fallen into idolatry and social injustice. Amos's message was directed towards their impending judgment due to their unfaithfulness to God.

3. Lion and Bear
Symbolic representations of danger and judgment. In the context of Amos, they represent the inescapable nature of God's judgment.

4. House
Represents a place of perceived safety and security. The imagery of entering a house only to be bitten by a snake underscores the futility of seeking refuge from God's judgment through human means.

5. Snake
A symbol of unexpected danger and judgment. It highlights the inevitability and surprise of God's judgment when one thinks they are safe.
Teaching Points
The Inevitability of Divine Judgment
God's judgment is unavoidable for those who persist in sin. Just as the man in Amos 5:19 cannot escape danger, neither can we escape God's righteous judgment without repentance.

False Security
Trusting in worldly security or human solutions is futile when facing divine judgment. True safety is found only in repentance and obedience to God.

The Surprise of Judgment
Judgment can come unexpectedly, like a snake bite. We must live in readiness, aligning our lives with God's will to avoid being caught off guard.

The Call to Repentance
Amos's message is a call to repentance. We must examine our lives, turn from sin, and seek God's mercy to avoid the consequences of judgment.

The Role of Prophets
Prophets like Amos serve as God's messengers, warning of judgment and calling for repentance. We should heed their messages and apply them to our lives today.
Bible Study Questions
1. How does the imagery of fleeing from a lion only to encounter a bear illustrate the nature of God's judgment?

2. In what ways do people today seek false security, and how can we ensure our security is in God alone?

3. How can we prepare ourselves to avoid being caught off guard by God's judgment, as illustrated by the snake bite in the house?

4. What role do modern-day "prophets" or spiritual leaders play in calling us to repentance, and how can we discern their messages?

5. How can we apply the lessons from Amos 5:19 to our personal lives and communities to foster a culture of righteousness and justice?
Connections to Other Scriptures
Isaiah 24:17-18
This passage also speaks of the inescapable nature of God's judgment, where fleeing from one danger leads to another.

Jeremiah 48:44
Similar imagery is used to describe the futility of escaping God's judgment, emphasizing that human efforts to avoid divine retribution are in vain.

Proverbs 28:1
The wicked flee when no one pursues, but the righteous are as bold as a lion. This contrasts the fear and insecurity of those under judgment with the confidence of the righteous.
Selfishness in TerrorD. Thomas Amos 5:19
Avengers of a Broken CovenanHomiletic MagazineAmos 5:18-19
On False Hopes in DeathAnon.Amos 5:18-19
The Day of the LordT. Horton, D. D.Amos 5:18-19
People
Amos, Joseph
Places
Beersheba, Bethel, Damascus, Gilgal, Gomorrah
Topics
Bear, Bit, Bite, Bites, Bitten, Entered, Face, Fled, Flee, Flees, Fleeth, Goes, Got, Home, Leaned, Leans, Leant, Lion, Meet, Meets, Met, Rested, Running, Serpent, Snake, Though, Wall
Dictionary of Bible Themes
Amos 5:19

     4687   snake
     5132   biting

Amos 5:18-20

     4812   darkness, God's judgment

Amos 5:18-24

     9250   woe

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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