Amos 4:12
Verse
Context
Punishment Brings No Repentance
11“Some of you I overthrew as I overthrew Sodom and Gomorrah, and you were like a firebrand snatched from a blaze, yet you did not return to Me,” declares the LORD. 12“Therefore, that is what I will do to you, O Israel, and since I will do this to you, prepare to meet your God, O Israel! 13For behold, He who forms the mountains, who creates the wind and reveals His thoughts to man, who turns the dawn to darkness and strides on the heights of the earth— the LORD, the God of Hosts, is His name.”
Sermons
Alan Redpath
Zac Poonen
Rolfe Barnard
Andrew Strom
Bill McLeod
Keith Daniel
Welcome DetweilerSummary
Commentary
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Therefore thus will I do unto thee - I will continue my judgments, I will fight against you; and, because I am thus determined: - Prepare to meet thy God, O Israel - This is a military phrase, and is to be understood as a challenge to come out to battle. As if the Lord had said, I will attack you immediately. Throw yourselves into a posture of defense, summon your idols to your help: and try how far your strength, and that of your gods, will avail you against the unconquerable arm of the Lord of hosts! This verse has been often painfully misapplied by public teachers; it has no particular relation to the day of judgment, nor to the hour of death. These constructions are impositions on the text.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Therefore thus will I do to thee, O Israel; because I will do this to thee, prepare to meet thy God, O Israel. Amo 4:13. For, behold, He that formeth the mountains, and createth the wind, and maketh known to man what is his thought; who maketh dawn, darkness, and goeth over the high places of the earth, Jehovah God of hosts is His name." The punishment which God is now about to inflict is introduced with lâkhēn (therefore). כּה אעשׁה cannot point back to the punishment threatened in Amo 4:2, Amo 4:3, and still less to the chastisements mentioned in Amo 4:6-11; for lâkhēn kōh is always used by Amos to introduce what is about to ensue, and any retrospective allusion to Amo 4:6-11 is precluded by the future אעשׂה. What Jehovah is now about to do is not expressed here more iratorum, but may clearly be discerned from what follows. "When He has said, 'This will I do to thee,' He is silent as to what He will do, in order that, whilst Israel is left in uncertainty as to the particular kind of punishment (which is all the more terrible because all kinds of things are imagined), it may repent of its sins, and so avert the things which God threatens here" (Jerome). Instead of an announcement of the punishment, there follows in the words, "Because I will do this to thee (זאת pointing back to כּה), prepare to meet thy God," a summons to hold themselves in readiness liqra'th 'ĕlōhı̄m (in occursum Dei), i.e., to stand before God thy judge. The meaning of this summons has been correctly explained by Calvin thus: "When thou seest that thou hast resorted in vain to all kinds of subterfuges, since thou never wilt be able to escape from the hand of thy judge; see now at length that thou dost avert this last destruction which is hanging over thee." But this can only be effected "by true renewal of heart, in which men are dissatisfied with themselves, and submit with changed heart to God, and come as suppliants, praying for forgiveness." For if we judge ourselves, we shall not be judged by the Lord (Co1 11:31). This view is shown to be the correct one, by the repeated admonitions to seek the Lord and live (Amo 5:4, Amo 5:6; cf. Amo 5:14). To give all the greater emphasis to this command, Amos depicts God in Amo 4:13 as the Almighty and Omniscient, who creates prosperity and adversity. The predicates applied to God are to be regarded as explanations of אלהיך, prepare to meet thy God; for it is He who formeth mountains, etc., i.e., the Almighty, and also He who maketh known to man מה־שּׂחו, what man thinketh, not what God thinketh, since שׂח = שׂיח is not applicable to God, and is only used ironically of Baal in Kg1 18:27. The thought is this: God is the searcher of the heart (Jer 17:10; Psa 139:2), and reveals to men by prophets the state of their heart, since He judges not only the outward actions, but the inmost emotions of the heart (cf. Heb 4:12). עשׂה שׁח ר עיפה might mean, He turns morning dawn into darkness, since עשׂה may be construed with the accusative of that into which anything is made (compare Exo 30:25, and the similar thought in Amo 5:8, that God darkens the day into night). But both of these arguments simply prove the possibility of this explanation, not that it is either necessary or correct. As a rule, where עשׂה occurs, the thing into which anything is made is introduced with ל (cf. Gen 12:2; Exo 32:10). Here, therefore, ל may be omitted, simply to avoid ambiguity. For these reasons we agree with Calvin and others, who take the words as asyndeton. God makes morning-dawn and darkness, which is more suitable to a description of the creative omnipotence of God; and the omission of the Vav may be explained very simply from the oratorical character of the prophecy. To this there is appended the last statement: He passes along over the high places of the earth, i.e., He rules the earth with unlimited omnipotence (see at Deu 32:13), and manifests Himself thereby as the God of the universe, or God of hosts.
Jamieson-Fausset-Brown Bible Commentary
Therefore--as all chastisements have failed to make thee "return unto Me." thus will I do unto thee--as I have threatened (Amo 4:2-3). prepare to meet thy God--God is about to inflict the last and worst judgment on thee, the extinction of thy nationality; consider then what preparation thou canst make for encountering Him as thy foe (Jer 46:14; Luk 14:31-32). But as that would be madness to think of (Isa 27:4; Eze 22:14; Heb 10:31), see what can be done towards mitigating the severity of the coming judgment, by penitence (Isa 27:5; Co1 11:31). This latter exhortation is followed up in Amo 5:4, Amo 5:6, Amo 5:8, Amo 5:14-15.
John Gill Bible Commentary
Therefore thus will I do unto thee, O Israel,.... What he would do is not expressly and particularly said; it is commonly understood to be something in a way of judgment, and worse than what he had done, since they had no effect upon them; or these things should be done over again, until an utter end was made of them; or the reference is to Amo 3:11; and the following words are usually interpreted, either, ironically, since the Lord was coming forth as an enemy to issue the controversy with them; they are called upon to meet, him in a hostile way, and muster up all their forces, exert all their power and strength, and make use of their best weapons and military skill, and see what would be the consequence of all this; feeble worms set in opposition to the mighty God; thorns and briers he can easily go through, and burn up quickly: or else they are seriously addressed, and exhorted to meet the Lord in the way of his judgments, by humiliation, repentance, and reformation; not knowing but that after all he may be gracious and merciful to them, and turn away the fierceness of his anger from them; see Amo 5:15; but I rather think the words are a promise or intimation of doing something to Israel in a way of special grace and kindness, notwithstanding their conduct and behaviour, and the ineffectualness both of judgments and providential mercies; for the words may be rendered, as the same particle should be in Hos 2:14; "notwithstanding", or "nevertheless, thus will I do unto thee" (w); what I have from all eternity purposed and resolved to do, and what I have promised again and again, by the mouth of all the holy prophets, from the beginning of the world, I would do; namely, send my Son to be thy Saviour and Redeemer: and because I will do this unto thee, prepare to meet thy God, O Israel; the Messiah that was then to come was God, and so equal to the work of redemption and salvation he was to do; and the God of spiritual and mystical Israel, even all the elect, Jews and Gentiles, to be redeemed by him; was to be their Immanuel, God in their nature, and therefore to be met with the utmost joy and pleasure; see Zac 9:9; for this meeting him is not to be understood in a hostile way, and as spoken ironically to the enemies of Christ to oppose him, encounter with him, and mark the issue of it, who in time would cause them to be brought before him and slain, as some interpret the words; but in a friendly manner, as he was met by those that were waiting for his coming, such as Simeon and others; and by those John the Baptist called upon to prepare the way of the Lord; and as he was by his own disciples, who embraced him by faith, received him with joy, and left all and followed him; and as all such are prepared to meet him who are made truly sensible of sin, and of their own righteousness as insufficient to justify from it, and have seen the glory, fulness, and suitableness of his salvation. Christ is to be met with in his house and ordinances; and men are prepared for it when the desires of their hearts are towards him, and their graces are exercised on him; which preparation is from himself: he will be met at his second coming by his spiritual Israel; and they will be prepared for it who believe it, love it, and long for it; have their loins girt, and their lights burning, and they waiting for their Lord's coming; see Mat 25:1; and so at the hour of death, which is the day of the Lord; a preparation and readiness for which lies not in external humiliation, outward reformation, a moral righteousness, or a bare profession of religion, and submission to ordinances; but in regeneration, in faith in Christ, and spiritual knowledge of him; in a being washed in his blood, and clothed with his righteousness; for which readiness all truly sensible sinners will be concerned, and which is all from the grace of God; see Mat 24:43. The Septuagint, Syriac, and Arabic versions, read it, "prepare to call upon thy God"; and the Targum paraphrases it, "to receive the doctrine of the law of thy God;'' rather the doctrine of the Gospel; but the former sense is best; for the confirmation of which it may be observed, that when God is said to do a thing to any, it is usually in a way of grace; and that when preparation is made to meet a divine Person, it is always meant of the Son of God; and that it is a common thing in prophecy, that when the Lord is threatening men with his judgments, to throw in a promise or prophecy of the Messiah, for the comfort of his people. (w) "nihilominus tamen". Vid. Noldium, p. 507.
Tyndale Open Study Notes
4:12 This is one of the two great thematic verses in Amos (the second is 5:24). Since Israel would not repent, it must meet . . . God in judgment.
Amos 4:12
Punishment Brings No Repentance
11“Some of you I overthrew as I overthrew Sodom and Gomorrah, and you were like a firebrand snatched from a blaze, yet you did not return to Me,” declares the LORD. 12“Therefore, that is what I will do to you, O Israel, and since I will do this to you, prepare to meet your God, O Israel! 13For behold, He who forms the mountains, who creates the wind and reveals His thoughts to man, who turns the dawn to darkness and strides on the heights of the earth— the LORD, the God of Hosts, is His name.”
- Scripture
- Sermons
- Commentary
God Is Inescapable
By Alan Redpath4.5K54:46Character Of GodAMO 3:2AMO 4:6AMO 4:12AMO 5:4MAT 6:33In this sermon, the speaker addresses the issue of outward religious practices without true inward devotion. He emphasizes that this message from the book of Amos is not just ancient history, but relevant to the present day. The speaker discusses the spiritual state of a country and individuals who have experienced material prosperity but are morally degenerate and spiritually bankrupt. He highlights the inescapable nature of God and the need for individuals to prepare to meet Him. The sermon also touches on the importance of hearing and applying the word of God in one's life.
Through the Bible - Amos, Obadiah
By Zac Poonen1.7K51:35AMO 1:3AMO 2:12AMO 4:12AMO 5:5AMO 6:1AMO 6:4In this sermon, the preacher addresses the evil and luxurious lifestyle of the people in Judah and Israel. He criticizes their complacency and lack of concern for the state of the church. The rich individuals are described as indulging in luxury, music, wine, and fragrances, while exploiting and mistreating the poor. The preacher emphasizes that God has forgiven them multiple times, but now their time of reckoning has come. The sermon highlights the importance of not taking advantage of God's goodness and the condemnation of cruelty towards others.
Facing Reprobates With Their Destiny
By Rolfe Barnard1.3K45:39PSA 51:7AMO 4:12AMO 5:2ROM 8:91CO 6:192CO 13:5EPH 5:18In this sermon, the preacher tells the story of a lost soul who decides to visit an old country church. As he enters the deserted church, his memory takes him back to a Sunday morning filled with singing and prayer. The preacher emphasizes the importance of pouring out one's soul to God and seeking His blessings. The sermon concludes with a reminder to prepare to meet God at the judgment and to repent before it is too late.
The True Gospel of the Kingdom
By Andrew Strom1.2K46:47AMO 4:12MAT 24:14MAT 25:1MAT 25:21MAT 25:30REV 20:11
This sermon emphasizes the importance of preparing for the return of Jesus as the King, not just as the sacrificial Lamb. It highlights the need to be filled with the Holy Spirit, live a life of righteousness, and be ready for the judgment day when the King will sit on his throne. The message urges listeners to live for eternal things, not the shallow pursuits of the world, and to be wise virgins with oil in their lamps, ready for the bridegroom's return.
Saved - Then What?
By Bill McLeod1.1K22:17SanctificationISA 55:7AMO 4:12MRK 1:15MRK 16:16JHN 1:10ACT 2:38HEB 9:27In this sermon, the speaker emphasizes the importance of being prepared for the unknown, as we do not know when God will call us away or when Christ will return. The speaker references various parables, such as the parable of the ten virgins, to illustrate the need for readiness and accountability before God. The sermon highlights that every Christian will have to give an account of their life before God, and while this does not affect salvation, it is still crucial. The speaker urges believers to live as full-time Christians, shining the love of God and sharing the message of Christ with others.
Mark in the Valley
By Keith Daniel1.0K1:07:05Christian LifeECC 3:1AMO 4:12MAT 18:3JHN 3:3JHN 3:8ROM 8:1HEB 9:27In this sermon, the preacher emphasizes the brevity of life and the inevitability of death. He uses the analogy of the four seasons to illustrate the different stages of life: spring represents birth and new beginnings, summer symbolizes growth and strength, autumn signifies decline and fading, and winter represents death. The preacher urges the audience to cherish every moment and not take life for granted. He also highlights the importance of being prepared for death by accepting Jesus Christ as their savior and being born again. The sermon is based on the biblical passage from Ecclesiastes 3:1-2, which states that there is a time for everything, including birth and death.
Drifting Thru Life
By Welcome Detweiler99510:50AMO 4:12MAT 24:44JHN 3:16ROM 5:82CO 5:171JN 5:13In this sermon, the preacher emphasizes the importance of making a decision to receive Jesus as Lord and Savior. He highlights the incredible love and sacrifice of Jesus, who died on the cross to bear the punishment for our sins. The preacher urges the audience to consider their eternal destiny and to be prepared to meet God. He encourages them to turn to Jesus and experience a changed life through the new birth that God offers. The sermon concludes with a plea to trust in Jesus for the sake of one's soul, life, honor, and family.
Behold I Come Quickly
By John Ridley90444:13AMO 4:12MAT 28:20JHN 3:3REV 1:2REV 22:7REV 22:12REV 22:20In this sermon, the preacher focuses on the book of Revelation and its significance as the testimony of Jesus Christ. He emphasizes the importance of understanding that the revelation was given to John so that he could share it with the world. The preacher also mentions his personal love for the book and how it highlights the glory and testimony of the Lamb, Jesus Christ. Throughout the sermon, he touches on various aspects of the Lord's second coming, including the angelic announcement, the translation of believers, the necessity of a new birth, and other events such as the manifestation of the saints, the judgment of Christ, and the reign of peace and righteousness.
Prepare to Meet Your God
By Brian Long84654:03AMO 4:1AMO 4:12MAT 6:33HEB 10:26In this sermon, the preacher emphasizes the importance of genuine worship from the heart. He criticizes those who engage in religious activities without true devotion to God. The preacher highlights a passage from Amos chapter 8, where God despises the insincere songs of the people whose hearts are far from Him. He also mentions the example of five teenagers in Pakistan who risk their lives to spread the gospel, demonstrating true devotion to Christ. The sermon concludes with a call to prepare to meet God, emphasizing the need for genuine repentance and surrender to Him.
Acts 17:30-34
By Zac Zachariassen80839:35ExpositionalAMO 4:12MAT 22:29ACT 17:30ROM 1:161CO 15:20In this sermon, the preacher begins by expressing gratitude for the opportunity to teach children about salvation. He mentions that he and his family come from the Faroe Islands, which are located in a cold part of the world. The preacher emphasizes the power of the gospel in transforming lives and nations, stating that no other message or philosophy can compare. He then discusses the concept of judgment day and how God has appointed a specific day for judgment, with Jesus Christ as the appointed judge. The sermon concludes with a reference to Paul's preaching on Mars Hill in Athens, where he spoke about repentance and the resurrection of the dead.
Ii Peter - How Christ-Like Is Your Life?
By Mariano Di Gangi37440:09LifeAMO 4:12MIC 6:8COL 4:162PE 3:14In this sermon, the preacher focuses on the second letter of Peter, which he describes as a marvelous summary of basic Christianity. The Apostle challenges the listeners to examine themselves in terms of their love, faith, and hope. The sermon concludes with the question of how Christ-like their lives are. The preacher emphasizes the importance of growth in grace and knowledge of Jesus Christ, using the analogy of a tree that grows and towers over time. The sermon also mentions the story of John Bunyan, who initially had a superficial reformation but later experienced a true internal regeneration after hearing about the new birth and reading the Bible with new eyes. The preacher encourages the listeners to have hope in the new heaven and earth and to live accordingly. The sermon references 2 Peter 3:14 and emphasizes the need to be a certain kind of people in light of this hope.
Prepare to Meet Your God
By Erlo Stegen0Accountability to GodPreparation for DeathPSA 90:12ECC 11:9EZK 37:14AMO 4:12MAT 5:25HEB 9:27Erlo Stegen emphasizes the importance of preparing to meet God, urging listeners to reflect on their lives and the inevitability of death. He highlights that many live without wisdom, failing to account for their actions and words, which will be judged. Through various illustrations, including a church lady's gossip and a man's dream of judgment, he stresses the need for repentance and making amends before it's too late. Stegen reminds us that life is fleeting, and we must teach our children about mortality and the significance of living righteously. Ultimately, he calls for a daily prayer for wisdom in numbering our days and preparing our hearts for God.
Zeuxis Died Laughing at the Picture of an Old Woman
By Thomas Brooks0MortalityPreparation for DeathPSA 39:4AMO 4:12ACT 20:9Thomas Brooks emphasizes the brevity and uncertainty of life, illustrating how death can strike unexpectedly and without warning. He recounts various historical figures who met sudden ends, highlighting the unpredictable nature of mortality. Brooks urges listeners to recognize the certainty of death while acknowledging the uncertainty of life, encouraging them to prepare spiritually for their eventual meeting with God. The sermon serves as a poignant reminder of the need for readiness in the face of life's unpredictability.
Amos 4:12
By Chuck Smith0Preparation for JudgmentRepentanceJOB 23:10PSA 139:2ISA 45:22AMO 4:12MAT 24:36JHN 3:16ROM 14:11PHP 2:10HEB 9:271JN 5:11Chuck Smith emphasizes the urgency of preparing to meet God, highlighting how God has sent various warnings and judgments to prompt repentance. He explains that calamities serve as instruments for God to reveal true character, urging individuals to turn to Him before facing destruction. The sermon stresses the majesty and authority of God, who created the universe and knows our innermost thoughts, and challenges listeners to consider their excuses for not bowing to Him. Ultimately, Smith calls for acceptance of God's provision through Jesus Christ as the true means of preparation for meeting God.
God
By R.A. Torrey0Existence of GodHoliness Of GodGEN 1:1PSA 14:1ISA 53:6AMO 4:12MAT 11:28JHN 3:16JHN 14:6ROM 3:23HEB 9:221JN 1:5R.A. Torrey emphasizes the undeniable existence of God, arguing that the declaration 'God is' is foundational to understanding life, science, and history. He presents compelling evidence from nature, history, and personal experience to affirm God's greatness and holiness, asserting that every individual will ultimately meet God. Torrey warns that the only way to approach this holy God with joy is through the atoning sacrifice of Jesus Christ, urging listeners to prepare their hearts for this encounter. He concludes by challenging the audience to accept Christ as their Savior to be ready for the inevitable meeting with God.
The Dailiness of God’s Indignation
By Bryan Anthony0PSA 7:11AMO 4:12MAT 3:2LUK 13:3ACT 17:30ROM 2:52CO 7:10HEB 10:312PE 3:9REV 2:5Bryan Anthony delves into the often overlooked message of Psalms 7:11-12, emphasizing the righteous judgment of God and His daily indignation towards unrepentant sinners. Despite the misuse of these verses by some, the theological significance remains intact as the Psalmist reveals a crucial aspect of God's character. Anthony challenges listeners to consider the balance between God's compassion and His righteous anger, urging a deeper understanding of the consequences of unrepentant sin and the urgent need for mercy and repentance.
Matthew 25:10
By Chuck Smith0Preparation for EternityReadiness to Meet GodAMO 4:12MAT 7:21MAT 25:10LUK 13:25JHN 14:6ROM 10:92CO 5:10HEB 9:271JN 1:7REV 3:20Chuck Smith emphasizes the importance of being spiritually prepared for the journey from life to eternity, drawing parallels between earthly travel preparations and the necessity of being ready to meet God. He warns that many neglect this preparation, which can lead to dire consequences, and highlights that the only way to be free from sin is through the blood of Jesus Christ. The sermon concludes with a sobering reminder that the door to eternity will eventually close, and only those who are ready will enter.
- Adam Clarke
- Keil-Delitzsch
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Therefore thus will I do unto thee - I will continue my judgments, I will fight against you; and, because I am thus determined: - Prepare to meet thy God, O Israel - This is a military phrase, and is to be understood as a challenge to come out to battle. As if the Lord had said, I will attack you immediately. Throw yourselves into a posture of defense, summon your idols to your help: and try how far your strength, and that of your gods, will avail you against the unconquerable arm of the Lord of hosts! This verse has been often painfully misapplied by public teachers; it has no particular relation to the day of judgment, nor to the hour of death. These constructions are impositions on the text.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
"Therefore thus will I do to thee, O Israel; because I will do this to thee, prepare to meet thy God, O Israel. Amo 4:13. For, behold, He that formeth the mountains, and createth the wind, and maketh known to man what is his thought; who maketh dawn, darkness, and goeth over the high places of the earth, Jehovah God of hosts is His name." The punishment which God is now about to inflict is introduced with lâkhēn (therefore). כּה אעשׁה cannot point back to the punishment threatened in Amo 4:2, Amo 4:3, and still less to the chastisements mentioned in Amo 4:6-11; for lâkhēn kōh is always used by Amos to introduce what is about to ensue, and any retrospective allusion to Amo 4:6-11 is precluded by the future אעשׂה. What Jehovah is now about to do is not expressed here more iratorum, but may clearly be discerned from what follows. "When He has said, 'This will I do to thee,' He is silent as to what He will do, in order that, whilst Israel is left in uncertainty as to the particular kind of punishment (which is all the more terrible because all kinds of things are imagined), it may repent of its sins, and so avert the things which God threatens here" (Jerome). Instead of an announcement of the punishment, there follows in the words, "Because I will do this to thee (זאת pointing back to כּה), prepare to meet thy God," a summons to hold themselves in readiness liqra'th 'ĕlōhı̄m (in occursum Dei), i.e., to stand before God thy judge. The meaning of this summons has been correctly explained by Calvin thus: "When thou seest that thou hast resorted in vain to all kinds of subterfuges, since thou never wilt be able to escape from the hand of thy judge; see now at length that thou dost avert this last destruction which is hanging over thee." But this can only be effected "by true renewal of heart, in which men are dissatisfied with themselves, and submit with changed heart to God, and come as suppliants, praying for forgiveness." For if we judge ourselves, we shall not be judged by the Lord (Co1 11:31). This view is shown to be the correct one, by the repeated admonitions to seek the Lord and live (Amo 5:4, Amo 5:6; cf. Amo 5:14). To give all the greater emphasis to this command, Amos depicts God in Amo 4:13 as the Almighty and Omniscient, who creates prosperity and adversity. The predicates applied to God are to be regarded as explanations of אלהיך, prepare to meet thy God; for it is He who formeth mountains, etc., i.e., the Almighty, and also He who maketh known to man מה־שּׂחו, what man thinketh, not what God thinketh, since שׂח = שׂיח is not applicable to God, and is only used ironically of Baal in Kg1 18:27. The thought is this: God is the searcher of the heart (Jer 17:10; Psa 139:2), and reveals to men by prophets the state of their heart, since He judges not only the outward actions, but the inmost emotions of the heart (cf. Heb 4:12). עשׂה שׁח ר עיפה might mean, He turns morning dawn into darkness, since עשׂה may be construed with the accusative of that into which anything is made (compare Exo 30:25, and the similar thought in Amo 5:8, that God darkens the day into night). But both of these arguments simply prove the possibility of this explanation, not that it is either necessary or correct. As a rule, where עשׂה occurs, the thing into which anything is made is introduced with ל (cf. Gen 12:2; Exo 32:10). Here, therefore, ל may be omitted, simply to avoid ambiguity. For these reasons we agree with Calvin and others, who take the words as asyndeton. God makes morning-dawn and darkness, which is more suitable to a description of the creative omnipotence of God; and the omission of the Vav may be explained very simply from the oratorical character of the prophecy. To this there is appended the last statement: He passes along over the high places of the earth, i.e., He rules the earth with unlimited omnipotence (see at Deu 32:13), and manifests Himself thereby as the God of the universe, or God of hosts.
Jamieson-Fausset-Brown Bible Commentary
Therefore--as all chastisements have failed to make thee "return unto Me." thus will I do unto thee--as I have threatened (Amo 4:2-3). prepare to meet thy God--God is about to inflict the last and worst judgment on thee, the extinction of thy nationality; consider then what preparation thou canst make for encountering Him as thy foe (Jer 46:14; Luk 14:31-32). But as that would be madness to think of (Isa 27:4; Eze 22:14; Heb 10:31), see what can be done towards mitigating the severity of the coming judgment, by penitence (Isa 27:5; Co1 11:31). This latter exhortation is followed up in Amo 5:4, Amo 5:6, Amo 5:8, Amo 5:14-15.
John Gill Bible Commentary
Therefore thus will I do unto thee, O Israel,.... What he would do is not expressly and particularly said; it is commonly understood to be something in a way of judgment, and worse than what he had done, since they had no effect upon them; or these things should be done over again, until an utter end was made of them; or the reference is to Amo 3:11; and the following words are usually interpreted, either, ironically, since the Lord was coming forth as an enemy to issue the controversy with them; they are called upon to meet, him in a hostile way, and muster up all their forces, exert all their power and strength, and make use of their best weapons and military skill, and see what would be the consequence of all this; feeble worms set in opposition to the mighty God; thorns and briers he can easily go through, and burn up quickly: or else they are seriously addressed, and exhorted to meet the Lord in the way of his judgments, by humiliation, repentance, and reformation; not knowing but that after all he may be gracious and merciful to them, and turn away the fierceness of his anger from them; see Amo 5:15; but I rather think the words are a promise or intimation of doing something to Israel in a way of special grace and kindness, notwithstanding their conduct and behaviour, and the ineffectualness both of judgments and providential mercies; for the words may be rendered, as the same particle should be in Hos 2:14; "notwithstanding", or "nevertheless, thus will I do unto thee" (w); what I have from all eternity purposed and resolved to do, and what I have promised again and again, by the mouth of all the holy prophets, from the beginning of the world, I would do; namely, send my Son to be thy Saviour and Redeemer: and because I will do this unto thee, prepare to meet thy God, O Israel; the Messiah that was then to come was God, and so equal to the work of redemption and salvation he was to do; and the God of spiritual and mystical Israel, even all the elect, Jews and Gentiles, to be redeemed by him; was to be their Immanuel, God in their nature, and therefore to be met with the utmost joy and pleasure; see Zac 9:9; for this meeting him is not to be understood in a hostile way, and as spoken ironically to the enemies of Christ to oppose him, encounter with him, and mark the issue of it, who in time would cause them to be brought before him and slain, as some interpret the words; but in a friendly manner, as he was met by those that were waiting for his coming, such as Simeon and others; and by those John the Baptist called upon to prepare the way of the Lord; and as he was by his own disciples, who embraced him by faith, received him with joy, and left all and followed him; and as all such are prepared to meet him who are made truly sensible of sin, and of their own righteousness as insufficient to justify from it, and have seen the glory, fulness, and suitableness of his salvation. Christ is to be met with in his house and ordinances; and men are prepared for it when the desires of their hearts are towards him, and their graces are exercised on him; which preparation is from himself: he will be met at his second coming by his spiritual Israel; and they will be prepared for it who believe it, love it, and long for it; have their loins girt, and their lights burning, and they waiting for their Lord's coming; see Mat 25:1; and so at the hour of death, which is the day of the Lord; a preparation and readiness for which lies not in external humiliation, outward reformation, a moral righteousness, or a bare profession of religion, and submission to ordinances; but in regeneration, in faith in Christ, and spiritual knowledge of him; in a being washed in his blood, and clothed with his righteousness; for which readiness all truly sensible sinners will be concerned, and which is all from the grace of God; see Mat 24:43. The Septuagint, Syriac, and Arabic versions, read it, "prepare to call upon thy God"; and the Targum paraphrases it, "to receive the doctrine of the law of thy God;'' rather the doctrine of the Gospel; but the former sense is best; for the confirmation of which it may be observed, that when God is said to do a thing to any, it is usually in a way of grace; and that when preparation is made to meet a divine Person, it is always meant of the Son of God; and that it is a common thing in prophecy, that when the Lord is threatening men with his judgments, to throw in a promise or prophecy of the Messiah, for the comfort of his people. (w) "nihilominus tamen". Vid. Noldium, p. 507.
Tyndale Open Study Notes
4:12 This is one of the two great thematic verses in Amos (the second is 5:24). Since Israel would not repent, it must meet . . . God in judgment.