And the LORD said unto me, Amos, what seest thou? And I said, A plumbline. Then said the Lord, Behold, I will set a plumbline in the midst of my people Israel: I will not again pass by them any more:
And the LORD said unto me, Amos, what seest thou? And I said, A plumbline (וַיֹּאמֶר יְהוָה אֵלַי מָה־אַתָּה רֹאֶה עָמוֹס וָאֹמַר אֲנָךְ)—God engages Amos in dialogue, asking what he sees. This pedagogical method appears in other visions (Jeremiah 1:11, 13; Amos 8:2; Zechariah 4:2, 5:2). God doesn't just show visions; He ensures the prophet understands by prompting articulation and then providing interpretation. Amos's simple response, "A plumbline" (anak, אֲנָךְ), sets up God's explanation in the second half of the verse.
Then said the Lord, Behold, I will set a plumbline in the midst of my people Israel (וַיֹּאמֶר אֲדֹנָי הִנְנִי שָׂם אֲנָךְ בְּקֶרֶב עַמִּי יִשְׂרָאֵל)—God announces His action: "I will set a plumbline" (hineni sam anak, הִנְנִי שָׂם אֲנָךְ). The phrase "in the midst of my people Israel" (beqerev ammi Yisra'el, בְּקֶרֶב עַמִּי יִשְׂרָאֵל) indicates thorough, comprehensive inspection—not superficial examination but penetrating assessment of the nation's core. The possessive "my people" (ammi, עַמִּי) is poignant; despite their rebellion, God still calls them His own, making their failure more tragic.
I will not again pass by them any more (לֹא־אוֹסִיף עוֹד עֲבוֹר לוֹ)—this is the turning point. The verb avar (עָבַר, "pass by/pass over") can mean to overlook, spare, or forgive (Proverbs 19:11, Micah 7:18). God has been "passing by" Israel's sins, giving opportunity for repentance, interceding through prophets, relenting from judgment (as in verses 3, 6). But now He declares: "I will not again pass by them" (lo-osif od avor lo). The double negative (lo... od, "not... again/any more") emphasizes finality. This is the last warning; the next step is execution of judgment.
This marks a crucial shift in Amos's visions. The first two prompted intercession and divine relenting; the third offers no such opportunity. Why? Israel's persistent impenitence has exhausted God's patience. Amos 4:6-11 catalogs judgments God sent to provoke repentance—famine, drought, crop failure, plague, military defeat—each ending with the devastating refrain: "yet have ye not returned unto me, saith the LORD." After repeated warnings ignored, God declares judgment irrevocable. This same pattern appears with Pharaoh (Exodus 7-14), Eli's sons (1 Samuel 2:25, 3:14), and Judah under Jehoiakim (Jeremiah 15:1-4).
Historical Context
This verse (c. 760 BC) marks the point of no return for northern Israel. Though judgment wouldn't fall immediately, it became inevitable. Within 40 years, Assyria began conquering Israelite territory; by 722 BC, Samaria fell after a three-year siege, and Israel ceased to exist as a nation. The ten northern tribes were deported to Assyria and replaced with foreign peoples (2 Kings 17:5-6, 24), fulfilling Amos's prophecies.
The tragedy is heightened by knowing how close Israel came to salvation. Twice God relented from judgment (verses 3, 6) in response to prophetic intercession. But when the plumbline inspection revealed structural unsoundness—deep-seated covenant violation, systematic injustice, religious syncretism—God declared "enough." The principle applies universally: God's patience, though vast, is not infinite. Proverbs 29:1 warns: "He, that being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy." Israel had been "often reproved" through Moses (Deuteronomy), Joshua (Joshua 24), Samuel (1 Samuel 12), prophets, judges, and calamities. They hardened their necks; now destruction would come "without remedy."
Questions for Reflection
What does it mean that God "will not again pass by" His people, and how should this affect our response to conviction of sin?
How do we discern whether current difficulties are warnings providing opportunity for repentance or irrevocable judgments?
Analysis & Commentary
And the LORD said unto me, Amos, what seest thou? And I said, A plumbline (וַיֹּאמֶר יְהוָה אֵלַי מָה־אַתָּה רֹאֶה עָמוֹס וָאֹמַר אֲנָךְ)—God engages Amos in dialogue, asking what he sees. This pedagogical method appears in other visions (Jeremiah 1:11, 13; Amos 8:2; Zechariah 4:2, 5:2). God doesn't just show visions; He ensures the prophet understands by prompting articulation and then providing interpretation. Amos's simple response, "A plumbline" (anak, אֲנָךְ), sets up God's explanation in the second half of the verse.
Then said the Lord, Behold, I will set a plumbline in the midst of my people Israel (וַיֹּאמֶר אֲדֹנָי הִנְנִי שָׂם אֲנָךְ בְּקֶרֶב עַמִּי יִשְׂרָאֵל)—God announces His action: "I will set a plumbline" (hineni sam anak, הִנְנִי שָׂם אֲנָךְ). The phrase "in the midst of my people Israel" (beqerev ammi Yisra'el, בְּקֶרֶב עַמִּי יִשְׂרָאֵל) indicates thorough, comprehensive inspection—not superficial examination but penetrating assessment of the nation's core. The possessive "my people" (ammi, עַמִּי) is poignant; despite their rebellion, God still calls them His own, making their failure more tragic.
I will not again pass by them any more (לֹא־אוֹסִיף עוֹד עֲבוֹר לוֹ)—this is the turning point. The verb avar (עָבַר, "pass by/pass over") can mean to overlook, spare, or forgive (Proverbs 19:11, Micah 7:18). God has been "passing by" Israel's sins, giving opportunity for repentance, interceding through prophets, relenting from judgment (as in verses 3, 6). But now He declares: "I will not again pass by them" (lo-osif od avor lo). The double negative (lo... od, "not... again/any more") emphasizes finality. This is the last warning; the next step is execution of judgment.
This marks a crucial shift in Amos's visions. The first two prompted intercession and divine relenting; the third offers no such opportunity. Why? Israel's persistent impenitence has exhausted God's patience. Amos 4:6-11 catalogs judgments God sent to provoke repentance—famine, drought, crop failure, plague, military defeat—each ending with the devastating refrain: "yet have ye not returned unto me, saith the LORD." After repeated warnings ignored, God declares judgment irrevocable. This same pattern appears with Pharaoh (Exodus 7-14), Eli's sons (1 Samuel 2:25, 3:14), and Judah under Jehoiakim (Jeremiah 15:1-4).