Amos 5:20
Will not the Day of the LORD be darkness and not light, even gloom with no brightness in it?
Will not
This phrase introduces a rhetorical question, a common device in prophetic literature, emphasizing certainty and inevitability. The Hebrew root here is "lo," often used to negate or question. It suggests an unavoidable reality, urging the audience to reflect on the seriousness of the coming judgment. The prophet Amos uses this to challenge complacency, urging the Israelites to consider the consequences of their actions.

the Day of the LORD
This term, "Yom Yahweh" in Hebrew, is a significant eschatological concept throughout the Bible. It refers to a time of divine intervention, often associated with judgment and salvation. Historically, it was anticipated as a day of deliverance for Israel, but Amos turns this expectation on its head, warning that it will be a day of judgment for them due to their unfaithfulness. This phrase underscores the dual nature of God's justice—both a promise and a warning.

be darkness
The Hebrew word "choshek" conveys more than just the absence of light; it implies chaos, judgment, and distress. In the ancient Near Eastern context, darkness was often associated with evil and divine displeasure. Amos uses this imagery to convey the severity of God's judgment, contrasting the expected light of deliverance with the reality of impending doom.

instead of light
"Or" in Hebrew, meaning light, often symbolizes God's presence, guidance, and blessing. The contrast here is stark and intentional. While the Israelites expected the Day of the LORD to bring light and victory, Amos warns that their current path will lead to the opposite. This serves as a call to repentance, highlighting the need for genuine faithfulness to experience God's true light.

even gloom
The word "aphelah" in Hebrew suggests deep darkness or obscurity. It intensifies the previous imagery, indicating a profound absence of hope or clarity. This term would resonate with the Israelites, who understood gloom as a sign of divine judgment. Amos uses this to emphasize the seriousness of their spiritual condition and the urgent need for change.

with no brightness in it
The phrase underscores the totality of the darkness, leaving no room for misunderstanding. "Nogah" in Hebrew, meaning brightness or radiance, is completely absent. This final statement drives home the point that without repentance, the anticipated day of deliverance will be one of complete and utter judgment. It serves as a sobering reminder of the consequences of turning away from God's covenant.

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 had fallen into idolatry and social injustice, prompting God's warnings through Amos.

3. The Day of the LORD
A prophetic term used throughout the Bible to describe a time of divine intervention, judgment, and ultimate fulfillment of God's purposes. In Amos, it is depicted as a day of darkness for those who are unrepentant.
Teaching Points
Understanding the Day of the LORD
The Day of the LORD is not merely a future event but a present reality that calls for repentance and readiness. It serves as a reminder of God's holiness and justice.

The Illusion of Security
Israel believed they were secure because of their religious rituals, but Amos warns that without true repentance, these rituals are meaningless. This challenges us to examine the authenticity of our faith practices.

The Call to Repentance
Amos's message is a call to turn away from sin and seek God earnestly. It is a reminder that God's patience has limits, and His judgment is certain for those who persist in rebellion.

Social Justice and Righteousness
The context of Amos highlights the importance of justice and righteousness. As believers, we are called to reflect God's character in our treatment of others, advocating for justice and mercy.

Hope in the Midst of Judgment
While the Day of the LORD is a day of darkness for the unrepentant, it also holds the promise of restoration for those who turn back to God. This dual aspect encourages us to live in hope and obedience.
Bible Study Questions
1. How does the description of the Day of the LORD in Amos 5:20 challenge your understanding of God's character and His expectations for His people?

2. In what ways can we fall into the same trap as Israel, believing that religious rituals alone can secure God's favor? How can we guard against this?

3. How do the themes of justice and righteousness in Amos relate to the teachings of Jesus in the New Testament, particularly in the Sermon on the Mount?

4. Reflect on a time when you experienced a "day of darkness" in your life. How did your faith in God help you navigate through it?

5. Considering the message of Amos, what practical steps can you take to ensure that your faith is genuine and that you are living in a way that pleases God?
Connections to Other Scriptures
Joel 2:1-2
This passage also describes the Day of the LORD as a day of darkness and gloom, emphasizing the seriousness of God's judgment.

Zephaniah 1:14-15
Similar to Amos, Zephaniah portrays the Day of the LORD as a day of wrath and distress, reinforcing the theme of divine judgment.

Isaiah 13:9-10
Isaiah speaks of the Day of the LORD as a time when the natural order is disrupted, symbolizing the severity of God's judgment.
The Day of the LordT. Horton, D. D.
People
Amos, Joseph
Places
Beersheba, Bethel, Damascus, Gilgal, Gomorrah
Topics
Brightness, Dark, Darkness, Gloom, Instead, Pitch, Ray, Shining, Thick, Won't
Dictionary of Bible Themes
Amos 5:20

     4284   sun

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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