Amos issues a straightforward command: "Seek good, and not evil, that ye may live: and so the LORD, the God of hosts, shall be with you, as ye have spoken." The Hebrew dirshu-tov ve'al-ra lema'an tichyu viyhi-khen YHWH Elohei-tzeva'ot itkhem ka'asher amartem contrasts seeking good versus evil. The verb darash (דָּרַשׁ, "seek") implies active, diligent pursuit—not passive avoidance but intentional action toward righteousness.
"Good" (tov, טוֹב) in context means justice, righteousness, and covenant faithfulness—specifically protecting the poor, maintaining honest courts, and rejecting oppression. "Evil" (ra, רַע) refers to the social injustice Amos condemns throughout: selling the righteous for silver (2:6), oppressing the poor (4:1, 5:11), perverting justice (5:7, 12). This isn't abstract morality but concrete ethical demands of covenant law.
The promise "that ye may live" (lema'an tichyu) offers life as consequence of seeking good. The Hebrew chayah (חָיָה) means both physical survival (escaping coming judgment) and covenantal flourishing. The phrase "and so the LORD... shall be with you" (viyhi-khen YHWH... itkhem) promises divine presence—the ultimate covenant blessing. The devastating addition "as ye have spoken" (ka'asher amartem) exposes Israel's presumption. They claimed God was with them (likely citing covenant promises), but Amos declares: God's presence is conditional on obedience, not automatic because of ethnic identity.
This verse demolishes two errors:
works-righteousness (thinking good deeds earn salvation)
cheap grace (presuming covenant status nullifies moral accountability).
True faith seeks good because it loves God and neighbor. As James 2:17 states: "faith, if it hath not works, is dead." Salvation is by grace through faith alone, but saving faith necessarily produces good works.
Historical Context
Amos, a shepherd from Tekoa in Judah, prophesied to the northern kingdom of Israel during the prosperous reign of Jeroboam II (793-753 BC). This was a time of territorial expansion and economic boom, creating massive wealth inequality. The wealthy elite oppressed the poor through debt slavery, corrupt courts, and economic exploitation. Despite maintaining elaborate worship at Bethel and Dan, Israel had abandoned covenant faithfulness for social injustice and religious syncretism. Amos condemned their exploitation of the vulnerable while predicting imminent judgment through Assyrian conquest. His prophecies were fulfilled when Assyria destroyed Israel in 722 BC, about 30 years after his ministry.
Amos was contemporary with Hosea and ministered during Israel's last period of prosperity before destruction. As a southerner from Judah called to prophesy in northern Israel, he was an unwelcome outsider delivering an unwanted message. His emphasis on social justice and his declaration that religious ritual cannot substitute for righteousness make his message perpetually relevant.
Questions for Reflection
How does Amos 5:14 deepen your understanding of God's character, particularly His holiness, justice, and mercy?
What specific attitudes, thought patterns, or behaviors does this verse call you to examine and change in light of the gospel?
How does this passage point forward to Christ and His redemptive work, and how should that shape your worship and obedience?
Analysis & Commentary
Amos issues a straightforward command: "Seek good, and not evil, that ye may live: and so the LORD, the God of hosts, shall be with you, as ye have spoken." The Hebrew dirshu-tov ve'al-ra lema'an tichyu viyhi-khen YHWH Elohei-tzeva'ot itkhem ka'asher amartem contrasts seeking good versus evil. The verb darash (דָּרַשׁ, "seek") implies active, diligent pursuit—not passive avoidance but intentional action toward righteousness.
"Good" (tov, טוֹב) in context means justice, righteousness, and covenant faithfulness—specifically protecting the poor, maintaining honest courts, and rejecting oppression. "Evil" (ra, רַע) refers to the social injustice Amos condemns throughout: selling the righteous for silver (2:6), oppressing the poor (4:1, 5:11), perverting justice (5:7, 12). This isn't abstract morality but concrete ethical demands of covenant law.
The promise "that ye may live" (lema'an tichyu) offers life as consequence of seeking good. The Hebrew chayah (חָיָה) means both physical survival (escaping coming judgment) and covenantal flourishing. The phrase "and so the LORD... shall be with you" (viyhi-khen YHWH... itkhem) promises divine presence—the ultimate covenant blessing. The devastating addition "as ye have spoken" (ka'asher amartem) exposes Israel's presumption. They claimed God was with them (likely citing covenant promises), but Amos declares: God's presence is conditional on obedience, not automatic because of ethnic identity.
This verse demolishes two errors:
True faith seeks good because it loves God and neighbor. As James 2:17 states: "faith, if it hath not works, is dead." Salvation is by grace through faith alone, but saving faith necessarily produces good works.