Amos Chapter 2
Judgment on Moab and Judah
1. (Amos 2:1-3) The word of the LORD against Moab
“Thus says the LORD; For three transgressions of Moab, and for four, I will not turn away the punishment thereof; because he burned the bones of the king of Edom into lime: But I will send a fire upon Moab, and it shall devour the palaces of Kerioth: and Moab shall die with tumult, with shouting, and with the sound of the trumpet: And I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, saith the LORD.”
Moab, a nation descended from Lot’s eldest daughter according to Genesis 19:37, was located east of the Dead Sea and south of the Arnon River. Though related to Israel by blood, they were long-standing enemies and often acted with hostility toward God's people. Here, God declares that His patience has reached its limit. The phrase “for three transgressions… and for four” is a Hebrew expression meaning their sins are overflowing, complete, and deserving of judgment. God says He “will not turn away the punishment,” meaning Moab has crossed the final boundary of divine restraint. The specific sin mentioned is severe—“he burned the bones of the king of Edom into lime.” This was not simply an act of warfare; it was an act of excessive vengeance and desecration. To dig up bones and burn them into ash was an intentional act of hatred and dishonor, erasing dignity even in death. Even though Edom was also a sinful nation and often hostile to Israel, the Lord still defends the dignity of humanity, even of enemies. Moab’s brutality against the dead revealed a heart hardened against God and against natural law.
a. Because he burned the bones of the king of Edom to lime: This act violated the respect owed to the dead. In ancient Near Eastern culture, burial was sacred. To burn bones into lime was to obliterate remembrance, a symbolic annihilation of identity and legacy. Moab sinned not only against Edom but against God, who created all men in His image. Cruelty toward a corpse shows the depth of hatred rooted in pride, revenge, and spite. God shows here that He holds nations accountable not only for violence in war but for the spirit behind their violence.
b. But I will send a fire upon Moab… Moab shall die with tumult: God’s response matches the offense. Moab had used fire to destroy bones; now God will send fire to destroy their fortified cities. The phrase “tumult, shouting, and trumpet sound” describes the chaos of battle, the panic of invasion, and judgment that cannot be escaped. Kerioth, likely one of Moab’s chief cities, will fall. Their leaders—judges and princes—will be cut off, meaning their systems of government and authority will collapse. When God judges a nation, He often begins with its leadership (Psalm 2:10–12). This fulfills the principle of Galatians 6:7, “for whatsoever a man soweth, that shall he also reap.”
c. We could say Moab sinned against the past by desecrating the remains of an Edomite hero: This is true, but the sin is deeper. They sinned against human dignity, against natural law, and ultimately against God. Even though Edom was often wicked, God still expected nations to show restraint and honor basic morality. This is similar to how David refused to kill Saul, saying, “The LORD forbid that I should do this thing unto my master, the LORD’s anointed” (1 Samuel 24:6). David understood that vengeance belongs to the Lord (Deuteronomy 32:35). Moab did not.
2. (Amos 2:4-5) The word of the LORD against Judah
“Thus saith the LORD; For three transgressions of Judah, and for four, I will not turn away the punishment thereof; because they have despised the law of the LORD, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked: But I will send a fire upon Judah, and it shall devour the palaces of Jerusalem.”
Judah, the southern kingdom with Jerusalem as its capital, was not exempt from divine judgment simply because it possessed the temple, the priesthood, and the Scriptures. God now applies the same solemn formula to His covenant people that He used for the surrounding pagan nations, saying, “For three transgressions of Judah, and for four, I will not turn away the punishment thereof.” This shows that their sin had reached its fullness. Their rebellion was not sudden but accumulated. This also demonstrates that privilege does not cancel accountability; rather, it increases it. Just as God judged Damascus, Gaza, Tyre, Edom, Ammon, and Moab, He now turns His gaze toward His own people. This would have shocked Amos’ audience. They would have cheered when he condemned the Gentile nations, but now the prophetic spotlight falls on them.
a. Because they have despised the law of the LORD and have not kept His commandments: Judah’s sin was fundamentally different from the Gentile nations. The surrounding nations sinned against natural law and conscience, but Judah sinned against revealed law. God had given them His Word, His prophets, His covenants, His temple, and His promises. Yet they despised the law of the LORD, not merely ignoring it but rejecting it. The Hebrew word for "despised" implies treating it as worthless, insignificant, or inconvenient. This was not ignorance; it was willful disobedience. To despise God’s law is to despise God Himself, for His Word is an extension of His character. Psalm 147:19–20 says, “He sheweth his word unto Jacob, his statutes and his judgments unto Israel. He hath not dealt so with any nation.” With great revelation came great responsibility. Judah failed.
b. Their lies caused them to err, after the which their fathers have walked: When a people reject truth, they inevitably embrace lies. This refers to false beliefs, idolatry, false prophets, and deceptive traditions handed down through generations. Instead of walking in the light of God’s Word, they chose to walk in the darkness of inherited rebellion. The phrase “after which their fathers have walked” shows this was not a one-time lapse but a repeated pattern of disobedience. They followed man-made religion, cultural tradition, and idolatrous practices rather than the commandments of God. It echoes the warning of Isaiah 5:20, “Woe unto them that call evil good, and good evil.” Truth rejected will always be replaced by lies.
c. But I will send a fire upon Judah, and it shall devour the palaces of Jerusalem: Because Judah’s sin mirrored the sins of the nations, they would receive the same judgment. God’s fire would not spare them simply because they were His covenant people. This prophecy was fulfilled in stages, ultimately in 586 B.C. when Babylon, under Nebuchadnezzar, destroyed Jerusalem and burned its palaces, temple, and walls (2 Kings 25:9–10). Fire symbolizes both literal destruction and divine judgment. What once stood as a monument to power, wealth, and security would fall under God’s wrath. Palaces represent human pride, human strength, and human achievement. When they are burned, it demonstrates that no fortress can protect a people who rebel against God.
d. The same fire that judges can also purify: While Amos speaks of physical fire upon Judah’s palaces, Scripture also uses fire symbolically for God’s refining work in His people. First Peter 4:17 declares, “For the time is come that judgment must begin at the house of God.” Believers are not exempt from discipline. Hebrews 12:6 says, “For whom the Lord loveth he chasteneth.” Likewise, Paul teaches in 1 Corinthians 3:13 that every believer’s work will be tested by fire. For the wicked, fire destroys; for the obedient, fire refines. Therefore, when God sends fire, it is not only to consume but also to cleanse. It is better to have our pride, idols, and “palaces” burned in chastening now than to face eternal judgment later.
B. Judgment on Israel
1. (Amos 2:6–8) The sins of Israel
“Thus saith the LORD; For three transgressions of Israel, and for four, I will not turn away the punishment thereof; because they sold the righteous for silver, and the poor for a pair of shoes; That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the same maid, to profane my holy name: And they lay themselves down upon clothes laid to pledge by every altar, and they drink the wine of the condemned in the house of their god.”
God now moves from condemning the surrounding nations and even Judah, to focus on the northern kingdom of Israel. This is the climax of Amos’ opening oracles. The people of Israel would have applauded the prophet as he condemned Damascus, Gaza, Tyre, Edom, Ammon, Moab, and even Judah. But now the Lord reveals that Israel is the most guilty of all. The same formula appears: “For three transgressions… and for four, I will not turn away the punishment thereof.” Their sins have reached their fullness, and God will no longer withhold judgment. What makes their situation more severe is that, like Judah, they were not ignorant of God. They possessed His prophets, His covenant promises, and the history of His deliverance—yet they rejected His righteousness.
a. Because they sold the righteous for silver, and the poor for a pair of shoes: Israel’s society was marked by corruption and exploitation. The righteous and the poor were treated as commodities to be bought and sold. A person could be sold into slavery simply to settle minor debts—sometimes even over something as trivial as a pair of sandals. Justice was for sale to the highest bidder. God saw this oppression. Proverbs 22:22 says, “Rob not the poor, because he is poor: neither oppress the afflicted in the gate.” Israel ignored this. The courts, which were supposed to defend the weak, instead became tools of the powerful. God is declaring here that social injustice is not merely a political problem—it is a sin against Him.
b. That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: This poetic expression means they were so greedy they longed for even the dust on the heads of the poor as they mourned. They crushed the humble into the ground and blocked their access to justice. The poor who sat in grief or humiliation—dust on their heads—were the very ones the wealthy oppressed further. Isaiah 10:1–2 gives a similar indictment: “Woe unto them that decree unrighteous decrees… to turn aside the needy from judgment.” The sin of Israel was not only idolatry, but heartless, calculated oppression.
c. And a man and his father will go in unto the same maid, to profane my holy name: Their depravity extended to sexual immorality. This was more than lust—it was open, shameless sin, likely involving temple prostitution connected with pagan worship (Hosea 4:13–14). Father and son using the same girl demonstrates a complete breakdown of morality and family honor. The LORD says this “profanes My holy name”—because sexual sin is not just physical impurity but an insult to God’s holiness and an attack on the institution of family, which He ordained. Leviticus 18:7–8 condemned such behavior explicitly. Israel no longer considered purity sacred; they had normalized immorality.
d. And they lay themselves down upon clothes laid to pledge by every altar: This refers to taking a poor person’s only cloak as collateral for a debt and then using it for personal comfort. God expressly forbade this in Exodus 22:26–27, requiring that such a garment be returned by nightfall so the poor man would have something to sleep in. But Israel ignored this command and instead reclined on these garments during idolatrous feasts. This shows they combined false worship with injustice—breaking the second table of the Law (love your neighbor) while pretending to honor the first (worship God). This reveals hypocrisy: outward religion, inward corruption.
e. And drink the wine of the condemned in the house of their god: They used money unjustly gained through fines or oppression to buy wine and drink it in the temples of their idols. They celebrated their sin with stolen goods. What God gave for justice they turned into indulgence. They used worship as an excuse for pleasure, not repentance. The “house of their god” shows they had abandoned true worship at Jerusalem and turned to idolatrous shrines at Bethel, Dan, and other high places.
This paints a full picture: sexual immorality, economic injustice, idolatry, exploitation of the poor, and hardened hearts toward God’s law. Israel was worse than the nations around them because they sinned against greater light.
2. (Amos 2:9–12) The goodness of God to Israel and how they despised it
“Yet destroyed I the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath. Also I brought you up from the land of Egypt, and led you forty years through the wilderness, to possess the land of the Amorite. And I raised up of your sons for prophets, and of your young men for Nazarites. Is it not even thus, O ye children of Israel? saith the LORD. But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not.”
God now turns from listing Israel’s sins to reminding them of His goodness, His deliverance, and His faithfulness toward them. He confronts them not only with their wicked actions but also with their ingratitude. Their sin was made even worse because it was committed in the face of overwhelming mercy. Israel had every reason to love, trust, and obey God, yet they despised His grace.
a. Yet destroyed I the Amorite before them: The Amorites were among the strongest, most feared inhabitants of Canaan. God describes them as towering like the cedars of Lebanon and strong like mighty oaks. Humanly speaking, Israel could not have conquered them. Yet God says, “I destroyed his fruit from above, and his roots from beneath.” This expression means God utterly wiped them out—both the visible power (fruit above) and the hidden strength (roots beneath). God fought for Israel at Jericho, at Ai, at Gibeon, and throughout the land. He broke enemies Israel was terrified of. Their victories were not because of their strength, but because of His.
b. Also I brought you up from the land of Egypt, and led you forty years through the wilderness: God reminds them of their deliverance from slavery. They were helpless, oppressed, and crying under Pharaoh’s taskmasters. God sent Moses, wrought mighty plagues, parted the Red Sea, and drowned the Egyptian army. Then He led them for forty years in the wilderness. Their clothes did not wear out, their feet did not swell, manna fell from heaven, water came from the rock, and the pillar of cloud and fire guided them. Yet despite all this, they forgot Him. Ingratitude is always the first step toward rebellion.
c. To possess the land of the Amorite: God did not merely free them; He brought them into inheritance. He did not just rescue them from Egypt; He gave them Canaan. This shows that salvation is not only deliverance from bondage but entrance into blessing. Still, they used the blessings of God to rebel against Him.
d. And I raised up of your sons for prophets, and of your young men for Nazarites: God honored Israel by raising prophets to speak His Word and Nazarites to model consecration. Prophets were God’s mouthpieces—men like Samuel, Elijah, and Elisha. Nazarites were men voluntarily set apart to deeper devotion to the LORD. Numbers 6 explains the vow of the Nazarite. They were to abstain from wine and all grape products, leave their hair uncut as a symbol of consecration, and avoid contact with the dead. These men existed as living reminders that holiness unto the LORD was possible even in a corrupt nation.
e. Is it not even thus, O ye children of Israel? saith the LORD: God appeals directly to their memory and conscience. They knew these things were true. Their history testified to His grace.
f. But ye gave the Nazarites wine to drink, and commanded the prophets, saying, Prophesy not: This is how Israel responded to God’s goodness. They tried to make Nazarites break their vows by drinking wine. The very ones set apart to holiness were pressured to compromise. They wanted no reminders of righteousness. Likewise, they silenced the prophets. They did not want truth; they wanted comfort. They told God’s messengers to stop speaking, just as people in later generations would say, “Speak unto us smooth things” (Isaiah 30:10) and “prophesy not unto us right things.” This shows deliberate rebellion—rejecting conviction, despising holiness, and silencing the Word of God. They did not merely sin; they encouraged others to sin and opposed those who called them to repentance.
3. (Amos 2:13–16) Judgment to come upon Israel
“Behold, I am pressed under you, as a cart is pressed that is full of sheaves. Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself: Neither shall he stand that handleth the bow; and he that is swift of foot shall not deliver himself: neither shall he that rideth the horse deliver himself. And he that is courageous among the mighty shall flee away naked in that day, saith the LORD.”
After reminding Israel of His goodness and their rebellion, the LORD now announces the inevitable outcome—judgment. The image He uses first is startling in its intimacy. God says, “I am pressed under you, as a cart is pressed that is full of sheaves.” This is a picture of a heavy wagon overloaded with harvested grain until its wheels sink, its frame creaks, and its axles groan under the weight. The sins of Israel had become a crushing burden—not because God is literally weakened or affected in His divine nature, but because He speaks “after the manner of men,” to show how deeply sin grieves His heart. Israel was not a joy to Him; they had become a grief and a weight.
The LORD had chosen them, blessed them, delivered them, spoken to them, and yet they responded with idolatry, injustice, immorality, and cold-hearted pride. Like a rebellious child wears down a loving parent, Israel’s sin “weighed down” the LORD—not in divine weakness but in divine sorrow. This demonstrates that sin is not merely a violation of law—it is a personal offense against a loving God. It burdens Him when the poor are oppressed, when the righteous are sold, when justice is silenced. He is not indifferent.
a. Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself: God declares that judgment will come in such a way that all human ability will fail. The swift—those who trusted in speed—will find no escape. The strong—those who trusted in physical power—will find no strength left. The mighty—those who trusted in military power, status, or weapons—will not be able to deliver themselves. Israel had become self-reliant, believing their military, fortifications, economy, and alliances could save them. But when God withdraws His blessing, human strength becomes useless. Psalm 33:16 agrees: “There is no king saved by the multitude of an host: a mighty man is not delivered by much strength.”
b. Neither shall he stand that handleth the bow; and he that is swift of foot shall not deliver himself; neither shall he that rideth the horse deliver himself: God addresses the elite of Israel’s army—archers, runners, and cavalry. These represented the highest forms of military skill and advantage. Yet even they will fall. The archer will not stand his ground. The runner will not escape. The horseman, despite speed and elevation in battle, will be overtaken. When God fights against a nation, no weapon, no training, no strategy can save it.
c. And he that is courageous among the mighty shall flee away naked in that day, saith the LORD: Even the bravest warriors—the men of renown—will panic and flee. To flee “naked” means they will flee in complete fear and humiliation, abandoning even their weapons or armor in haste. The same men who once boasted in their strength will run defenseless and ashamed. This is total collapse. This prophecy was fulfilled when Assyria invaded and destroyed the northern kingdom in 722 B.C. The nation that thought itself secure was shattered.
This passage is a warning for every generation: when people forget God, trust in their own strength, and persist in sin, judgment comes. The LORD is patient, but He is not indifferent. He is burdened by injustice, offended by pride, and He promises to overthrow every false security.
