Amos 5:27
Therefore I will send you into exile beyond Damascus," says the LORD, whose name is the God of Hosts.
So I will send you into exile
This phrase is a direct declaration of divine judgment. The Hebrew root for "send" is "שָׁלַח" (shalach), which conveys the idea of dispatching or sending away with authority. In the context of Amos, this is not merely a physical relocation but a spiritual and national consequence of Israel's persistent disobedience. Historically, the exile refers to the Assyrian captivity of the Northern Kingdom of Israel, a pivotal event that reshaped the identity and faith of the Israelites. Theologically, exile represents separation from God's presence and blessings, a theme that resonates throughout the Bible as a consequence of sin.

beyond Damascus
Damascus, the capital of Aram (modern-day Syria), was a significant city north of Israel. The phrase "beyond Damascus" indicates a journey further into foreign lands, emphasizing the severity and distance of the exile. The Hebrew term "דַּמֶּשֶׂק" (Dammeseq) is used here, and its mention would have been a stark reminder to the Israelites of their geopolitical vulnerabilities. Historically, this points to the Assyrian Empire's reach, as they were the dominant power in the region. Spiritually, it underscores the idea that God's judgment transcends geographical boundaries, and no place is beyond His reach.

says the LORD
This phrase affirms the authority and certainty of the prophecy. The Hebrew term "יְהוָה" (YHWH) is used for "LORD," the covenant name of God, emphasizing His unchanging nature and faithfulness to His word. In the prophetic literature, when a statement is prefaced with "says the LORD," it carries the weight of divine authority and inevitability. It serves as a reminder that the words spoken are not merely the prophet's but are directly from God Himself, reinforcing the seriousness of the message.

whose name is the God of Hosts
The title "God of Hosts" or "יְהוָה צְבָאוֹת" (YHWH Tzevaot) highlights God's sovereignty and command over the heavenly armies. This name underscores His supreme power and ability to execute judgment. In the ancient Near Eastern context, where military might was a measure of a nation's strength, this title reassures the faithful of God's ultimate control over all cosmic and earthly forces. It serves as a reminder that while earthly powers may rise and fall, the God of Israel remains the ultimate authority, orchestrating history according to His divine purposes.

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.

2. Israel
The northern kingdom, which had fallen into idolatry and social injustice, prompting God's judgment.

3. Exile
The consequence of Israel's disobedience, where they would be taken captive and removed from their land.

4. Damascus
A city in Syria, representing the direction and extent of the exile beyond Israel's borders.

5. The LORD, God of Hosts
The sovereign God who commands heavenly armies, emphasizing His authority and power to execute judgment.
Teaching Points
The Consequences of Idolatry
Israel's exile was a direct result of their idolatry and failure to worship God alone. We must guard against modern forms of idolatry in our lives.

God's Sovereignty in Judgment
The LORD, as the God of Hosts, has the authority to judge nations. We should live with a reverent fear of God's power and justice.

The Call to Repentance
Amos's message was a call to repentance. We should regularly examine our lives and turn back to God when we stray.

Hope Beyond Judgment
Even in judgment, God provides hope and restoration. We can trust in God's faithfulness and mercy, even when facing consequences for sin.

The Importance of Social Justice
Amos highlights social injustice as a reason for judgment. Christians are called to act justly and love mercy in their communities.
Bible Study Questions
1. How does the prophecy of exile in Amos 5:27 reflect the consequences outlined in Deuteronomy 28 for disobedience?

2. In what ways can modern Christians fall into idolatry, and how can we guard against it?

3. How does understanding God's sovereignty as the "God of Hosts" influence our view of current world events?

4. What steps can we take to ensure that we are living justly and righteously in our communities, as Amos calls for?

5. How can we find hope and assurance in God's promises, even when facing the consequences of our actions, as seen in Jeremiah 29?
Connections to Other Scriptures
2 Kings 17
Describes the historical fulfillment of Israel's exile by the Assyrians, which Amos prophesied.

Deuteronomy 28
Outlines the blessings for obedience and curses for disobedience, including exile, which Israel experienced.

Isaiah 8
Speaks of Assyria as the instrument of God's judgment, similar to Amos's prophecy.

Jeremiah 29
Offers hope and a future for those in exile, showing God's continued faithfulness despite judgment.

Acts 7
Stephen references Amos 5:27 in his speech, highlighting Israel's historical pattern of disobedience.
A Divided Homage RejectedJ.R. Thomson
People
Amos, Joseph
Places
Beersheba, Bethel, Damascus, Gilgal, Gomorrah
Topics
Almighty, Armies, Beyond, Captivity, Cause, Damascus, Exile, Farther, Hosts, Prisoners, Removed, Says
Dictionary of Bible Themes
Amos 5:27

     7212   exile
     7216   exile, in Assyria
     8771   idolatry, objections
     9220   day of the LORD

Amos 5:21-27

     7316   blood, OT sacrifices

Amos 5:25-27

     4281   stars

Amos 5:26-27

     7233   Israel, northern kingdom

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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