a. Utterances concerning the death of Israel (5:1-6:14)

The depiction of Israel as a virgin adds gravity to the portrayal of death. For an Israelite woman to die as a virgin meant dying childless, without having fulfilled her purpose in life (see Jdg 11:29-40).

Substantiating the funeral lament is a word from Yahweh:

“The city that marches out a thousand strong for Israel

will have only a hundred left;

the town that marches out a hundred strong

will have only ten left.” (5:3)

The picture is that of an army that goes forth to battle and returns with virtually no soldiers left. Thus v.3 portrays in military language what the lament over the dead virgin expresses: the once-vital Israel now subject to impotence or death.

Suddenly, however, the text begins to speak of life. Yahweh exhorts the house of Israel, “Seek me and live!” (5:4). But then unexpectedly the text says,

“Do not seek Bethel,

do not go to Gilgal,

do not journey to Beersheba.”

(v.5a)

How ironic! An exhortation to seek Yahweh in order to live well might be what one would expect to hear. But surely it was unconventional to admonish worshipers against visiting prominent sanctuaries of Yahweh! To suppose that Yahweh could not be found in such shrines nor life be obtained there in his name manifestly strained all conventional religious credulity. It is much like hearing God say, “Seek me and live, but don't seek me in the churches!” The text is nonetheless explicit about it, explaining why indeed they should not visit these sanctuaries: “For Gilgal will surely go into exile, / and Bethel will be reduced to nothing” (v.5b). The death of Israel and its military defeat (vv.1-3) extends to the sanctuaries; these shrines can by no means preserve life in the face of the slaughter.

There is a second exhortation to seek Yahweh and preserve life (5:6). One should seek Yahweh or he will sweep through the house of Joseph like a fire . . . and Bethel will have no one to quench it. Once again the imagery points toward a destruction much like death. Fire is portrayed as having a mouth that consumes, making nonexistent what once existed. In like manner the once-alive virgin ceases to exist (v.2), the armies of the city return virtually nonexistent (v.3), and Bethel becomes nothing (v.5b). Moreover, no one can prevent the catastrophe. No one can quench the consuming fire, just as no one can raise up the deceased virgin (v.2).

Am 5:6-7 closes with a defamatory description of the persons exhorted to seek Yahweh. They are called those who turn justice into bitterness and cast righteousness to the ground (v.7). The doxology that follows (vv.8-9) contrasts unjust Israel with the praiseworthy Yahweh. Israel, who improperly turns justice to bitterness, compares unfavorably with Yahweh the Creator, who appropriately turns deep darkness into morning and darkens day into night. And Yahweh continues his activity as Judge, sending destruction upon the strong and their fortresses (v.9; see 3:11).

Am 5:10-17 continues the themes of injustice, attainment of life, and death. The repetition of “therefore” (vv.11, 13, 16), “hate” (vv.10, 15), and “in the gates” (vv.10, 12, 15) also shows the unity of these verses. The passage begins with an accusation against those who hate the reprover in the gate (v.10). Since the town gate was the place where Israelites resolved legal disputes, the accusation charges the prophet’s audience with despising those who speak justly in the courts of law. Indeed, they trample upon the poor and take wheat from them (v.11). But their abuse of the poor, so vividly pictured by the metaphor of trampling, gains them nothing. When Yahweh judges, he declares they will never occupy the houses they acquired through manipulation of the legal system. They will never get to drink the wine of the vineyards they had so unjustifiably possessed. Their ill-gotten gains they ironically do not get to enjoy! Furthermore, the time of judgment is so great that the only prudent response is silence (v.13). Surely silence on such a day would be wiser than speaking up and being noticed by the Judge.

Suddenly, as in 5:4, the text shifts from description of catastrophe to exhortation concerning life (vv.14-15). Indeed, it sounds downright positive:

Seek good, not evil,

that you may live.

Then the Lord God Almighty will be with you,

just as you say he is.

Nothing sounds amiss until one reads “just as you say he is.” Are the pious who have said, “Yahweh is with us,” somehow being mocked? Possibly, but at this point in our reading of the text we cannot be certain. What follows, however, begins to confirm our suspicions. An exhortation to hate evil and love good and maintain justice in the gates (v.15a) concludes with a mere expression of possibility: Perhaps the Lord God Almighty will have mercy on the remnant of Joseph (v.15b). Nothing more than a perhaps is articulated, and even then the most that might be saved is a bare remnant.

As suddenly as it started, the exhortation ceases and announcement of judgment begins. It describes a scene of death in which mourning is ubiquitous: in the squares, in the streets, in the vineyards (vv.16-17). The opening dirge (vv.1-2) is complemented by a closing portrayal of death (vv.16-17). But the substantiation for the closing proclamation of death is the most important item in the announcement of judgment (v.17b). There Yahweh explains why death will prevail; it is because “I will pass through your midst.” Yahweh’s presence is the very reason why death reigns. Those pious Israelites who thought Yahweh’s being with them would bring life (v.14) were hopelessly deluded. Thus the exhortation in v.14 expresses a hope for life whose underpinning—God’s presence—ironically leads to death. Now we know that Yahweh’s theophany (v.12) results in death.

Am 5:18-6:14 is composed of two parts (5:18-27; 6:1-14), each of which begins with a woe saying (5:18-20; 6:1-7) and closes with a Yahweh speech in which God says “I hate,” “I abhor” (5:21-27; 6:8-14). The first part (5:18-27) represents throughout an ironic reversal of expectation. The Day of Yahweh, apparently expected as a day of light, is ironically a day of darkness over which woe may be pronounced (vv.18-20). It is a day comparable to a time when someone, fleeing frantically from a lion, has the misfortune to run straight into a bear, or if escaping both lion and bear, to arrive safely home and lean thankfully on a wall, only to be bitten by a serpent.

An “I hate” speech follows (5:21-27). Contrary to expectation, Yahweh hates the sacrifices brought by his people: “I hate, I despise your religious feasts” (v.21). Indeed, he desires justice instead:

“Away with the noise of your songs!

I will not listen to the music of your harps.

But let justice roll on like a river,

righteousness like a never-failing stream!” (vv.23-24)

What Yahweh hates and loves are manifestly contrary to what Israel hates and loves. Israel hates the one who speaks for justice in the gate (v.10); justice is what Yahweh wants (vv.15, 24). Israel loves to sacrifice and to publish its own cultic sanctimony (4:4-5); Yahweh hates Israel’s sacrifices (5:21-24). His lack of interest in sacrifices is evident in his not requiring them in the wilderness (v.25). The gap between what Israel values and Yahweh cherishes is indeed a mighty chasm. Judgment and exile must be the consequences (v.27).

Am 6:1-7 pronounces woe on Israelite leaders for pushing far away the bad day of judgment while bringing near the seat of violence, for celebrating their magnificence with abandon while not becoming sick over the breaking down of society. Consequently these heads of society suffer punishment. Ironically, however, they maintain their status in the day of judgment; they will be the head of those who go into exile.

Am 6:8-14 also judges the magnificence or pride of Israel: “I abhor the pride of Jacob / and hate his fortresses,” says Yahweh (v.8). Therefore the city will be delivered over. Even if ten men are left, they too will die and every house will be destroyed (vv.9-11). Against those who are prideful concerning their military power Yahweh will send a nation who will oppress them from Lebo Hamath in the north to the wadi of the Arabah in the south (vv.13-14).

To sum up: The virgin Israel will die. The city that sends out a thousand soldiers will have but a hundred left; if a hundred are sent only ten will remain (5:1-3). But even if ten survive, they too will die (6:9-10). Nothing can save them. They will go into exile (5:27; 6:7). They will be overrun completely, from north to south (6:13-14). Their sacrifices will not save them, for Yahweh hates their sacrifices (5:21ff.) and their pretentious magnificence as well (6:8). Death will prevail because Yahweh will pass over into their midst (5:17b).