Amos 5:9
He flashes destruction on the strong, so that fury comes upon the stronghold.
He flashes destruction
The Hebrew word for "flashes" is "בָּרָק" (barak), which conveys a sudden, intense burst of energy, akin to lightning. This imagery suggests the swiftness and inevitability of God's judgment. In the context of Amos, a prophet who spoke against the social injustices and idolatry of Israel, this phrase underscores the divine power and authority that can dismantle human strength in an instant. Historically, the Israelites would have understood this as a reminder of God's control over nature and nations, echoing the plagues of Egypt and other Old Testament instances where God intervened decisively.

on the strong
The term "strong" here is derived from the Hebrew "עָצוּם" (atzum), indicating those who are mighty or powerful, often in a military or societal sense. In Amos's time, the "strong" would have been the leaders and influential figures who perpetuated injustice and oppression. This phrase serves as a warning that no amount of human strength or power can withstand the judgment of God. It is a call to humility and repentance, reminding believers that true strength lies in righteousness and obedience to God.

so that fury comes
The word "fury" is translated from the Hebrew "חֵמָה" (chemah), which denotes intense anger or wrath. This is not a capricious or unjust anger but a righteous response to sin and rebellion. In the biblical narrative, God's fury is often depicted as a purifying force, aimed at restoring justice and holiness. For the original audience, this would have been a sobering reminder of the consequences of turning away from God's commandments and the need for sincere repentance.

upon the fortress
The "fortress" refers to a place of security and defense, often a symbol of human pride and self-reliance. The Hebrew word "מִבְצָר" (mivtsar) suggests a fortified city or stronghold. In the ancient Near East, fortresses were seen as impenetrable, yet Amos declares that even these bastions of human achievement are vulnerable to God's judgment. This serves as a metaphor for the futility of relying on worldly power and wealth for protection. It calls believers to place their trust in God, who is the ultimate refuge and strength.

Persons / Places / Events
1. Amos
A prophet from the southern kingdom of Judah, called by God to deliver a message of judgment to the northern kingdom of Israel. His prophecies often focus on social justice and the need for true worship.

2. Israel
The northern kingdom, which during Amos's time was experiencing prosperity but also significant moral and spiritual decay. The people were guilty of idolatry, injustice, and complacency.

3. The Strong
Refers to those in positions of power and influence in Israel who were relying on their own strength and fortifications rather than on God.

4. Fortress
Symbolizes human-made defenses and security systems that people trust in instead of God. In the context of Amos, it represents the false sense of security that Israel had in its military and economic strength.

5. Destruction and Fury
Represents God's judgment against those who are unrepentant and rely on their own strength rather than seeking justice and righteousness.
Teaching Points
Reliance on God Over Human Strength
We must examine where we place our trust. Are we relying on our own abilities, resources, or systems for security, or are we trusting in God?

The Illusion of Security
Earthly fortresses and strongholds can give a false sense of security. True safety and peace come from a relationship with God and obedience to His commands.

God's Sovereignty in Judgment
God is sovereign and just. His judgments are righteous, and He will hold accountable those who oppress others and live in unrepentant sin.

Call to Repentance and Justice
Like Israel, we are called to repent from our sins and pursue justice and righteousness. This involves caring for the marginalized and living out our faith authentically.

The Consequences of Ignoring God
Ignoring God's warnings and continuing in sin leads to destruction. We must heed His call to live according to His will.
Bible Study Questions
1. In what ways do we, like the Israelites, sometimes rely on our own "fortresses" instead of trusting in God? How can we shift our reliance to Him?

2. How does the message of Amos 5:9 challenge our understanding of security and strength in today's world?

3. What are some modern-day examples of "the strong" who might be relying on their own power rather than seeking justice and righteousness?

4. How can we apply the call to repentance and justice in our personal lives and communities?

5. Reflect on a time when you experienced God's sovereignty in your life. How did it change your perspective on relying on human strength versus divine strength?
Connections to Other Scriptures
Isaiah 31:1-3
This passage warns against relying on human strength and alliances instead of trusting in God, similar to the message in Amos 5:9.

Psalm 33:16-17
These verses emphasize that no king is saved by the size of his army, nor a warrior by his great strength, highlighting the futility of relying on human power.

Proverbs 21:30-31
These verses remind us that no wisdom, understanding, or counsel can prevail against the Lord, reinforcing the idea that human defenses are ultimately futile without God.
The Lord of the UniverseJ.R. Thomson Amos 5:7-9
The Glory of ReligionD. Thomas Amos 5:8, 9
People
Amos, Joseph
Places
Beersheba, Bethel, Damascus, Gilgal, Gomorrah
Topics
Break, Brightening, Bringeth, Brings, Causeth, Destruction, Flash, Flashes, Forth, Fortified, Fortress, Makes, Ruin, Sends, Spoiled, Strengtheneth, Strong, Stronghold, Sudden, Suddenly, Town, Walled
Dictionary of Bible Themes
Amos 5:9

     5256   city

Amos 5:4-15

     5541   society, negative

Amos 5:7-12

     5383   lawsuits

Amos 5:7-15

     5270   court
     8783   neglect

Amos 5:8-9

     4810   darkness, natural

Amos 5:9-10

     5315   fortifications

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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