Because of their connection to Israel's past, Bethel, Gilgal, and Beersheba all bore significant religious meaning to the common Israelite. Jeroboam I set up a golden calf at Bethel (I Kings 12:25-31), since the city had religious associations from the days of Jacob (Genesis 28:10-22; 35:1-7). Gilgal's significance sprang from Israel's entrance into Canaan after her forty years in the wilderness and the circumcision of her men there (Joshua 5:1-12). Beersheba had strong connections with Abraham, Isaac, and Jacob, the nation's fathers (Genesis 21:22-34; 22:19; 26:32-33; 28:10).
Even so, Israelite religion displeased God on two counts. First, the Israelites of Amos' day were guilty of following the sin of Jeroboam I, combining the worship of the true God with that of idols. God hates idolatry (Exodus 20:1-6). Apparently, the people were thronging to these pagan shrines and punctiliously offering sacrifices. In all their religious fervor, however, their eyes were not upon the God of heaven. Their religious practice was not done in obedience to God as they claimed, but had been conceived in the mind of a man. In His denunciations of their religion, God tells them that their worship would do them no good because its foundations were in a source other than Himself.
Second, their religion was self-pleasing. Because of their careful observance of their form of worship, Israelites felt good about themselves, but they forgot their social responsibility. They failed to love their neighbors (Amos 8:4). Ritual sexual indulgence was common practice (Amos 2:7). Despite their sincerity, they abandoned all godly standards and values and despised authority and law (Amos 3:10).
John W. Ritenbaugh
Prepare to Meet Your God! (The Book of Amos) (Part One)
The word "justice" used in verse 7 is associated with end-time circumstances in nearly every prophecy where social conditions are described in a nation on the verge of collapse. The Hebrew word is mishpat, translated justice, judgment, or ordinance. Because he is spiritually blind, the Laodicean, too, has lost his ability to judge between right and wrong. He can no longer discern, as the Bible phrases it, "between the clean and the unclean."
God speaks of this lack of judgment in terms of their courtship, their relationship, with Him. Similar to the situation today in the church, Christians need discernment, the ability to distinguish right from wrong, to make true judgments. The Laodicean lacks this ability and it shows in the decisions he makes.
John W. Ritenbaugh
The World, the Church, and Laodiceanism
God threatens to send fire, symbolizing divine rejection and purification (Malachi 4:1), upon Israel because of her false religion. The Bible, though ultimately written for His spiritual children, focuses on ancient Israel because she is comprised of God's chosen people. We can see our own lives in their examples. Amos proves through the Israelites' disobedience and corruption that they had no relationship with God. They had not allowed their privileged position under the covenant to transform them into godly people. Thus, God must send a purifying destruction upon them.
Bethel, Gilgal, and Beersheba were places of pilgrimage, places people went to observe the feasts. But God says, "I hate, I despise your feast days" (Amos 5:21)! Verses 22-23 show that the Israelites loved all the rituals and entertainments of the feasts, but they did not leave the feasts better people (verse 24). They returned to their homes unchanged, unrepentant, after what was supposed to be a rededication of their lives to God!
Our attitudes in attending the feasts today tell God just as much as the Israelites' did during Amos' ministry. Do we go to the Feast of Tabernacles to seek God and learn to fear Him, as He says in Deuteronomy 14:23? Our reasons for attending God's feasts are very important. Do we go to get love and enjoy ourselves? The feasts should be enjoyable, but those who go there to give love and serve others profit the most from them. Those who go to get love usually become offended and leave the feast, telling anyone who will listen how "cold" others were to them.
From the biblical events that occurred in these places, Bethel pictures reorientation and hope; Gilgal, possession of the promises; and Beersheba, fellowship with God. We can have these things in Christ if we abide under the terms of our covenant with Him. In the example of Israel, we can see that hearing and knowing the way of God intellectually is not enough. The lives of the people of Israel did not match what they knew.
The lesson we can learn from the events in Bethel are particularly illustrative of God's transforming influence. At Bethel, Jacob had his dream of a ladder reaching to heaven and angels walking up and down on it (Genesis 28:12). When he woke up from his dream, Jacob reckoned that God was surely in that place and named it "Bethel" or "house of God." The ascending and descending angels, messengers of God, depict God, not man, initiating communication. In other words, the ladder brought God to Bethel. When God arrives on the scene and descends to communicate with a man, He makes a difference in his life.
Certainly, Jacob's life quickly began to change, especially his attitude. He had been fleeing for his life, but when he got to Bethel, his future changed dramatically because God made contact with him. God reconfirmed to Jacob His promises to Abraham and Isaac. A transformation began then that did not end as long as he lived.
On the run from Esau, a man to be feared, Jacob felt at any moment his brother would appear around the next rock. He arrived at Bethel hopeless, but he left a man with a future—God said that He would be with him. So Jacob arose and made a covenant with God that if He would bless him, then he would give a tenth, a tithe, to God (Genesis 28:18-22).
When Jacob returned to Bethel after serving Laban for some twenty years, God appeared to him again, changing his name to Israel (Genesis 35:1-15). In the biblical record, a name change, normally occurring during a period of crisis in a person's conversion, signifies a change in his heart. Undoubtedly, a significant change happened here and another at Peniel where Jacob wrestled with Christ (Genesis 32:24-30). Peniel was a stepping stone to what occurred at his return to Bethel and between them, we see Jacob's spiritual conversion.
To Israel and Amos, then, Bethel represented reorientation and hope. There the old life and the old man became new. This idea is later reflected in New Testament teaching about our spiritual transformation into the image of God (II Corinthians 3:18; Ephesians 4:12-15, 20-24; I John 3:2).
Contact with God causes transformation, and Bethel represents this hopeful reorientation. Israelites may have journeyed to Bethel, but Amos shows that no transformation occurred. There was no change in holiness or morality. They enjoyed the fellowship and good times of the feasts, but they returned to their homes, and it was "business as usual." Unlike Jacob, they had not repented.
John W. Ritenbaugh
Prepare to Meet Your God! (The Book of Amos) (Part Two)
Note something of considerable importance to church members: Both Isaiah and Amos addressed their counsel to people who had already made a covenant with God. Why? Because these Israelites were in serious spiritual trouble within the relationship that the covenant created. These are stern exhortations for them to get on the ball.
A second but not readily apparent reason why these warnings are important to us is that seeking after God truly does not begin until after He reveals Himself to us and we make the covenant with Him. Many do not realize that seeking God is the main occupation for a Christian during the sanctification process. Amos is clear regarding this.
God warns how devastating the coming perilous times will be, then He counsels us to seek the help of One far greater - our Creator and Ruler. Finally, He urges us to turn our everyday conduct to seeking to do good, showing care for God and His people.
Amos is not charging the Israelites to seek God in order to find Him because, at the very least, they were acquainted with Him, having already made the covenant with Him. However, that He charges them with seeking Him reveals that despite making the covenant, what they knew about Him had not been translated into everyday living or being like Him. This indicates that they were just drifting along with the times.
Four times in Amos 5, he urges them to seek God, and two of those times, he adds, "that you may live." This thought ties directly into John 17:3, which indicates that, more than being just endless existence, eternal life is a quality of life. As we proceed, we will see that they were being exhorted to seek God because, despite having made the covenant, they had stopped seeking Him, and the effect of stopping was their poor spiritual condition and subsequently, their imminent destruction at the hand of the Assyrians.
John W. Ritenbaugh
Seeking God (Part One): Our Biggest Problem
Why does Amos specifically mention Bethel (verses 5-6) other than that it was where the Israelites were holding feasts? Why did they choose Bethel as a feast site? Bethel played an important role in Israel's history. Twice Jacob, one of the fathers of Israel, has important events happen to him there.
Genesis 28:11-22 records the first occasion Jacob has an encounter with God at Bethel, though it was not called Bethel then. It received its name—"House of God"—from God revealing Himself to Jacob there, and Jacob believing that He lived there. On this occasion, the patriarch arrives as a homeless wanderer, a man on the run from the murderous intents of his brother Esau. He is a man with a past, having just deceived his father and brother out of the blessing. Nevertheless, God reveals Himself to him there, and the transformation of Jacob begins. He leaves Bethel as a man with a future.
The second time he encounters God at Bethel (Genesis 35:1-4, 7, 9-15), he arrives after departing from his father-in-law, Laban, and having reconciled with Esau. He is a far better man than the first time, but he is not yet complete. However, he arrives as "Jacob" and departs as "Israel." The new name is assurance of the reality that he is a new man, that a transformation is taking place. In the Israelite mind, Bethel thus became associated as a place of renewal, of reorientation, of transformation by God.
Even as verses 1-3 of Amos 5 are a dirge, verses 8-9 are in the form of a hymn praising the true God, the transforming God. When God is at work, things change for the better; He is the God who makes a difference.
With this background, we can understand why Amos 5 calls attention to Bethel. God is asking, "Why aren't you Israelites being transformed in the conduct of your life when you keep the feasts?" He is saying, "You indeed go to Bethel for the feast, but no transformation of your conduct and attitude occurs. Are you going there to seek Me?"
One of the primary proofs that God is making a difference in a person's life occurs when one who was formerly hostile to God and His law begins to love God and His law. He shows his new love by obeying God and His law in his life in areas like those mentioned in verses 10-12.
Yet, the Israelites attended the feasts in Bethel and returned home with their lives still ungoverned by God's truth. When Jacob met God, his life began changing immediately, as his vow to tithe in Genesis 28:22 shows. Faith immediately became part of the conduct of his life. The lives of those in Amos' day should also have changed according to the dictates, principles, and examples of God's Word. They should have left Bethel singing and exemplifying, "Oh, how I love Your law! It is my meditation all the day" (Psalm 119:97).
It seems that these people turned the feast in Bethel into nothing more than a vacation. Thus, Amos admonishes, "Do not seek Bethel! Seek the Lord and live!" Ultimately, the Bethel approach signifies death, not life.
John W. Ritenbaugh
Amos 5 and the Feast of Tabernacles
We are clearly commanded to seek God. "Seek," in this case, does not mean to search for something that is lost. We have already been invited into a relationship; we already know where God is. We do not have to search God out as if He is lost somewhere. Seek means, as the Expositor's Dictionary says, "to turn to Him in trust and confidence."
Barnes Notes comments: "It does not mean to seek to get something from Him, but rather to seek God for what He is in Himself." This hits the nail right on the head, because "what He is in Himself" is another way of describing "seeking to be in the image of God." Do this, and we will live forever, as He does.
When He says "live," He means " live abundantly" and "everlastingly." Regardless of how much we have in the way of material goods, we can still live abundantly, but this is directly tied to "seeking" Him. We seek Him to be like Him. We seek Him to build the relationship with Him.
The commentaries note that both "seek" and "live" are in the imperative. It is a command to be diligent, fervent, and persevering in following through in "seeking."
John W. Ritenbaugh
The Holy Spirit and the Trinity (Part Seven)
Beersheba played a role in the lives of Abraham, Isaac, and Jacob. Though the event for each was a little different, something was said to each that is significant to our lives, especially in light of the Holy Spirit.
Abraham's incident at Beersheba is written in Genesis 21:22-24:
And it came to pass at that time that Abimelech and Phichol, the commander of his army, spoke to Abraham, saying, "God is with you in all that you do. Now therefore swear to me by God that you will not deal falsely with me, with my offspring, or with my posterity; but that according to the kindness that I have done to you, you will do to me and to the land in which you have sojourned." And Abraham said, "I will swear."
In this event, Abimelech utters the words that become central to what Beersheba came to represent to the Israelites: "God is with you in all that you do." A pagan king observed Abraham's life as one that reflected godliness.
In Isaac's incident at Beersheba, recorded in Genesis 26:23-24, God Himself utters the assurance necessary for Isaac to trust Him: "Then He went up from there to Beersheba. And the LORD appeared to him the same night and said, 'I am the God of your father Abraham; do not fear, for I am with you. I will bless you and multiply your descendants for My servant Abraham's sake.'" Like Isaac, we need assurance, we need to believe, that God is with us.
In Jacob's case, he is on his way to Egypt to meet with Joseph, filled with a stressful mixture of joy and fear, when the event of Genesis 46:1-4 occurs:
So Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices to the God of his father Isaac. Then God spoke to Israel in the visions of the night, and said, "Jacob, Jacob!" And he said, "Here I am." And He said, "I am God, the God of your father; do not fear to go down to Egypt, for I will make of you a great nation there. I will go down with you to Egypt, and I will also surely bring you up again; and Joseph will put his hand on your eyes."
Thus, at Beersheba, each of the three patriarchs receives assurance of the companionship of God. What might have been the reaction of the Israelites when Amos said, "Don't pass over to Beersheba"?
It is a pastor's responsibility, not only to help to build peoples' trust in God, but also from time to time to sow doubt about their condition or standing before God. This is necessary because we often assume that all is well in our relationship with God. Amos filled not only the role of prophet but also of pastor of these wayward people, who were falsely confident in their standing with God.
An analysis of Paul's writings shows that his tactics at meeting church problems varied. At times, he energetically battered the opposition's position, and at others, he merely asked questions accompanied by some well-placed, incisive, solid, logical reasoning. In Amos 5:5, the prophet uses some strong imperatives, then turns to a recitation of matters the Israelites would have immediately recognized as accurate, even though they might not have accepted the truth of his statements.
Could these people have assumed - because of the general prosperity in Israel - that God was with them in all they did, despite all the evidence of their sinfulness Amos observed during their festival in Beersheba? Were they blind to the fact that prosperity is no guarantee that one is righteous before God?
The essence of the "God is with you" promise is that all is well and peace exists between God and a person; there is no barrier or constraint between them, and harmony reigns. Thus, the two can walk together because they have an understanding (Amos 3:3) - in fact, they may even have a covenant.
Amos had many reasons to believe that their assumption that God was with them was on shaky ground. First, in Amos 5:6, he briefly warns them of the fire of God's judgment, an allusion to the Day of the Lord, soon to fall upon them. He knows they are not seeking God to walk in His steps, so he proceeds to list a number of their sins. Finally, in verses 18-20, he shows them that they had no fear of the consequences of their way of life.
They truly assumed that everything was okay between them and God despite the sorry record of their sins that Amos laid before them! They completely ignored the fact that they, in reality, lived their lives apart from God. They really did not know the God they claimed to be walking with!
Consider the seriousness of verses 14-16:
Seek good and not evil, that you may live; so the LORD God of hosts will be with you, as you have spoken. Hate evil, love good; establish justice in the gate. It may be that the LORD God of hosts will be gracious to the remnant of Joseph. Therefore the LORD God of hosts, the Lord, says this. . . .
Nowhere else in the Bible do three successive verses feature the awesome name, "the LORD God of hosts," underscoring His leading the armies of heaven! Amos is making a very strong point by drawing their attention to the sovereign, omnipotent God of Armies, who is so far above us He is out of sight. These complacent people might choose to believe they were walking with Him, but it begs the question, did this great God want to walk with them as they were?
Adam would have happily remained in the Garden, provided he could hide, but God knew He could not allow such a condition to continue. What good would it do Adam? The Israelites' complacency had been telling them that, when the Day of the Lord arrived, God would side with His people, making it a day of great glory for them. Instead, Amos informs them that it would be just the opposite! It is a time of wailing and disaster (verses 16-17). They had been feeding themselves on false hopes. God says, "I will pass through you"!
In saying, "Seek good and not evil, that you may live; so the LORD God of hosts will be with you, as you have spoken" (verse 14), Amos admonishes them to seek holiness. He is urging them to see that it is not just a way or rule of life, but a means of life. Hebrews 12:14 confirms its importance, ". . . without holiness no one will see the Lord." When the people of God follow the way that accords with God's will, they come into possession of life. We must never presume God's grace or take it for granted. We must always fervently seek and submit to the will of God in order to be in His Kingdom.
John W. Ritenbaugh
Amos 5 and the Feast of Tabernacles
Central to understanding verses 4-15 is the word "seek," which appears four times: three times in relation to seeking God Himself and once to seeking good. The charge to seek God is not in the sense of searching to find Him?because He had already revealed Himself to them to some degree?but of seeking to be like Him.
A second important element is the listing of a number of their sins, all of which are what we would call "social sins." Amos mentions the "poor" twice, but he does not necessarily imply a person with little money. The term includes them, but here the meaning is "weak." The poor are those whom we would say have little or no economic, political, or judicial "clout" or "pull." The sins Amos addresses are matters of the strong taking advantage of the weak.
He also mentions other sins that afflict the poor, such as bribery, unjust judgments in the courts, truth being ridiculed, and righteous testimony being thrown out. Amos especially indicts Israel's corrupt court system.
Undoubtedly, the most important element in this passage, due to its impact on most of the instruction in the chapter, is the mention of Bethel, Beersheba, and Gilgal in verse 5. Amos notes these places because the Israelites were holding their festivals there. His overall warning to the Israelites is, "Don't go there because God is not there. Seek God instead." The rest of the chapter tells why God is not there, why what they were doing is unacceptable to Him, and what He will do about it.
John W. Ritenbaugh
Amos 5 and the Feast of Tabernacles
Other Forerunner Commentary entries containing Amos 5:6:
2 Kings 4:21-24