Amos 4:13Meaning & Commentary from the Church Fathers

Consequently, He declares, “Call therefore, thy God, O Israel,” acknowledging His immense power and majesty: “for I, and no other, am He that maketh the thunder”—that blankets the skies with clouds, sends forth rain, and stirs the winds. He reveals His Anointed in the lives of men, intimating, “By me kings reign, and by me rulers hold the earth” (Proverbs 8:15-16), as He is designated not as Immanuel in this context, but as the Anointed One. Similarly, the spirit is not merely God's or the Holy One, despite the erroneous claims of some who distort the truth; nor is it mere airiness or the worldly (ἐγκόσμιος), of which the Savior Himself states, “the spirit, wherever it will, breathes” (Jon. 3:8). Therefore, He, who gathers the clouds, establishes the thunder, and releases the winds from their stores, clearly indicates the one He wishes to elevate to a throne; thus, He is proclaimed “King of kings, and Lord of lords” (1 Tim. 6:15), inherently God, the Creator of morning—light itself—and of evening—darkness, who ascends to the heights of the earth, surpassing all that is lofty and honored, holding a name fitting and congruent with His glory—the Lord Almighty. Observe the compassion and tenderness that the God of all compassion has for us: having utilized warnings while knowing all that has transpired and what is to come, He calls us to awareness; those who stray, He directs in secret; those faltering in ignorance, He lifts to understanding, revealing to the uninformed the rightful and true Ruler in Himself, for He is capable of all things and governs all. This is unique to Him, who, through toil and trials, and as if prompting them against their own wishes, nudged them toward repentance, wisely employing every means to restore them to sound judgment.

This distinction is clear because the prophet did not describe the act as ‘creating the spirit’ but as ‘building up the spirit.’ Just as thunder is not permanently created in an independent form but occurs repeatedly according to God’s will to evoke fear in people, so too does this spirit manifest during the movement of air. It arises and dissipates according to the divine will, which orchestrates all things for their preservation and establishment, allowing Creation—through thunder, winds, and other elements—to testify to the Creator.

Therefore, following the declaration, “He who establishes the thunder and builds up the spirit” (Am. 4:13), the prophet continues, “and He who proclaims His Christ in men.” Just as the heavens declare the glory of God (Ps. 18:2) to those capable of perceiving the artistry of their Maker, so do the sounds of thunder and the currents of the winds announce their Creator. It is probable that these words foreshadow the Incarnation of the Lord, particularly when the heavenly voice resonated like thunder to its listeners, a manifestation given by God the Father to announce Christ to humanity (cf. John 12:28, 29). Furthermore, the winds that troubled the sea were calmed at the Lord’s command (cf. Matthew 8:24, 27), clearly revealing Christ to all.

In relation to the hypostatic union of the Holy Spirit, our understanding of His essence will be fully revealed only in the age to come. The phrase “all things were made” (John 1:3) does not imply that the Holy Spirit is a creation, for this would suggest that the Spirit is merely one of the elements within the term ‘all.’ If the Holy Spirit is singular and unique, it contradicts the notion that He fits within the overarching concept of ‘all.’ Denying the assertion that the Spirit is a creature does not negate His hypostatic union. The discerning believer is cautious to refrain from attributing to the Holy Spirit what is not expressly mentioned in the Scriptures. Yet, it is equally vital to trust that an experiential understanding of Him and a precise grasp of His nature will be granted to us in the future. In that time, when we will no longer see truth through reflections and shadows (1 Cor. 13:12), we will be privileged to behold it directly.

However, the Jews turned this dawn into profound obscurity and failed to recognize Christ. This served as a significant judgment upon them. ‘He... is the Lord God Almighty,’ who ascends to the high places of the earth. He, the Sovereign of the universe, descended to the lowly Gentiles, walked alongside them to elevate them from the dust, and placed them among the leaders of His people, with Abraham, Isaac, and Jacob; yet He rejected the Jews.

While the translation renders the term as ‘afterwards,’ the Hebrew text states ‘egeb,’ which Aquila interpreted as ὕστερον, meaning ‘afterwards’; Theodotion as ‘in the latter time’; and LXX translated it as ‘but.’ According to the Hebrew, it could be understood as, “therefore I will do this to you, O Israel, afterwards,” referring to a time far ahead or the latter days. Thus, the next verse might read differently: “and since I will act against you, prepare for the encounter with your God, O Israel.”

The LXX translated “prepare to call upon your God,” while Theodotion translated it as “prepare for the meeting of your God.” Simmachus and the fifth edition rendered it as “prepare to oppose your God.” However, according to the Hebrew text, it reads ‘hechin lagerath Eloica.’ Furthermore, instead of ‘mountains’ (in Hebrew ‘arim’), some LXX translations used βροvτήν, referring to ‘thunder.’ They chose to render ‘spirit’ as ‘wind,’ since ‘rua’ in Hebrew conveys both meanings. The following phrase, ‘He proclaims His word to men,’ has been consistently translated across versions, whereas LXX interpreted it as ‘He proclaims His Christ among men.’ If we refer to ‘His Christ’ as understood by the LXX, in Hebrew, it is termed ‘Messio,’ represented by the letters: ‘mem, syn, iod, hayod, het’ and ‘vav’.

Conversely, if we read it as in the Hebrew text, we have Aquila rendering it as τὴν όμιλαν αὐτοῦ, Symmachus as τὸ φώνημα αὐτοῦ, and Theodotion as τὸν λόγον αὐτοῦ, all essentially meaning ‘his word,’ represented by the letters ‘mem’ and “ge,” pronouncing as “ta,” signifying “what,” while ‘syn, iod’ and ‘het’ together form ‘sia,’ meaning ‘word.’ The final letter ‘o,’ represented by ‘vav,’ signifies ‘his,’ thus combining it produces ‘masio,’ distinct from the previous descriptor due to the second letter ‘ge.’

We observe variations in translations—dull to the indifferent, yet insightful to the passionate. Let us proceed to interpreting this passage: "I gave you sharp reminders, but you did not turn back to Me," says the Lord. "I withheld rainfall from you, yet sent rain to one city while another lacked; two or three cities came to one city to drink, but they were not satisfied, yet still you refused to return to Me," declares the Lord. "I struck you with blistering winds and withered your orchards, vineyards, olive trees, and fig trees; yet you did not return to Me," says the Lord. "I sent devastation upon you, much like I did with Egypt's demise, striking your young men with the sword, causing a foul odor from your encampment rising to your nostrils, but still you did not turn to Me," says the Lord. "I have brought ruin upon you as God did to Sodom and Gomorrah, leaving you akin to a brand rescued from a fire, but you did not return to Me," says the Lord.

Thus, I will act against you, O Israel, that having overlooked earlier matters, you may still be transformed by what I will do to you. When He states, “thus will I do unto you,” He remains silent about how it will occur, for the uncertainty surrounding the nature of His punishments increases their dread and encourages Israel to repent, lest God fulfill His threats. After I carry out the things I have proclaimed, prepare yourself to call upon the Lord your God. For “whosoever shall call upon the name of the Lord shall be saved” (Joel 2:32). Alternatively, prepare for the meeting with your God that you may receive with enthusiasm the Lord who comes to you.

For it is He who defines the thunder, fortifies the mountains, and whose voice makes the heavens’ edges and the earth’s foundations tremble (Sir. 16). He is the creator of the spirit—not the Holy Spirit as interpreted by heretics, but rather the wind or human spirit, for no one comprehends what resides within man except the spirit dwelling in him (1 Cor. 2:11), and the spirit itself intercedes for us with unspeakable groans (Rom. 8:26). Perhaps by spirit, we should also refer to the soul, in line with the scriptures stating, “their spirit will be dismissed from their name, they shall fade, and return to their flesh” (Ps. 103:29), and “Father, into Your hands I commit My spirit, and having said these things, I have completed” (Luke 23:46).

Since through Him the spirit is created, He declares His word to individuals, revealing man’s speech, as He understands the secret thoughts and recognizes what the spirit communicates silently, as expressed in Jeremiah's words: “the heart of man is deceitful above all things and desperately wicked; who can understand it? I the Lord search the heart and try the reins” (Jer. 17:9-10). This is echoed in Psalm 138:16: “Your eyes have seen my unformed body”—meaning, before I was conceived, before my forms took shape, when I was still but a seed, Your eyes beheld me. Additionally, the Lord proclaims to Jeremiah: “Before I formed you in the womb, I knew you; before you were born, I set you apart; I appointed you as a prophet to the nations” (Jeremiah 1:5). Moreover, the Evangelist affirms, “the Lord knew their thoughts” (Luke 11:17).

Should we interpret it as “declare unto man His word,” it aligns with the previously mentioned scripture: “The Lord God will do nothing without revealing His secret to His servants the prophets” (Am. 3:7). Yet He who reveals the thoughts of humanity and His word to mankind is the same one who forms the morning light and the dawn, envelopes everything in clouds, and walks on the heights of the earth. His name is the Lord God Almighty. In contrast, the LXX speaks of “proclaiming among men His Christ.” This leads heretics to assert the creation of the Holy Spirit as follows: he creates the Spirit and announces among people His Christ, thus the former is created, and the latter proclaimed among the nations.

In response, we clarify that according to the LXX reading and standard translation, the message is that He who is the creator of all—who orchestrates thunder and forms mountains—also brings forth winds from His treasuries, and as the Creator of the universe, He promises His Son, Christ, to humankind. With Christ’s announcement, the light of truth dawns upon us, albeit not in entirety, since we currently see through a glass, dimly, and as in a reflection, we await what is to come (1 Cor. 13). Thus, it follows that He produces morning and evening, ascending to the heights of the earth. The Lord, the supreme in the highest realms, does not dwell lowly; being the Creator of mountains, He rises to those who hold citizenship in heaven, walking in the flesh, not according to flesh but according to spirit.

Should we interpret as per Symmachus and Aquila, “I will indeed be with you, O Israel, in this manner, and since I will do so to you, prepare to stand against your God,” this would suggest: I have enacted what was previously stated to correct you; yet because you choose not to turn to Me, I will reveal that which is concealed. You have slain the servants I sent; finally, I will send My Son; however, in your customary manner of resisting the divine will, prepare to contradict and oppose your God, as foretold: “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be opposed” (Luke 2:34). These words do not imply a divine command; rather, they anticipate Israel’s own reaction, serving as a warning to deter them from the foretold actions.

For those who attempt to interpret this prophetic statement as pointing to the Holy Spirit, particularly the phrase "He proclaims to man His Anointed One," it would be more appropriate to understand this in the context of the mystery surrounding the Incarnation of the Lord. If you are troubled by the mention of the Spirit and question whether these words relate to the divine assumption of the Son of God into human nature, delve into the Scriptures, and you will uncover that they harmoniously reveal the truth about Christ. It is more fitting to recognize that His coming orchestrates the thunder (Am 4:13, LXX)—the power and resonance of divine Scripture—that captivates our spirit, encouraging us to revere the heavenly omens.

The passage begins: “I, the Lord, confirm the thunder and create the spirit” (Am 4:13). The sequence of the words clearly establishes the narrative’s flow. If the prophet intended to refer to the Holy Spirit here, he would not initiate his message with thunder, since thunder does not temporally precede the Holy Spirit. However, heretics are misleading and tend to ignore this order. The subsequent mention of light and clouds makes it evident that natural phenomena are being discussed. During thunderstorms, we first hear the rumbling of thunder, followed by winds and clouds that darken the sky, from which lightning bursts forth. This describes the sequence of events perfectly, where the blowing of the wind might be associated with the spirit, such as "Fire, and brimstone, and the spirit of inclement weather" (Psalm 10:7).

The prophet illustrates the spirit he mentions by saying: “I increase the thunder and create the spirit” (Am 4:13). This accurately describes the occurrence of these natural phenomena, yet the Holy Spirit is eternal. Even if a person were to claim that the Spirit is created, it would be difficult for them to argue that the Spirit is generated anew every day like thunder or wind. We must remember that Wisdom speaks of the mystery of the Incarnation, stating, “The Lord hath made Me” (Proverbs 8:22), revealing an event that was destined to occur, since the advent of the Lord and Savior had already been ordained. It is not expressed as "He maketh Me," but rather "He created Me," leading us to affirm that the body of Jesus was born of the Virgin Mary only once.

If one agrees that the prophet describes God's everyday actions in creating thunder and wind, it is impossible to rationalize a view of the Holy Spirit as a created being. Even these irreverent individuals cannot deny His existence before the ages, and we affirm the truth that the Holy Spirit is eternal and abides forever. It is wholly implausible to believe that He, who hovered over the waters before the creation of the world (Gen 1:2), was brought into existence after that creation or that there are numerous "holy spirits" that come into being every day. No one should fall into such sacrilege as to imagine the continuous creation of the Holy One, much less even a singular occurrence of it. It is hard to fathom why our adversaries would believe that the Spirit is continually created, as this implies He dies and is reborn, which brings us to the question: can the Spirit of life die? If He cannot die, there is no justification for His potential recreation.

Those who maintain different views are misguided, failing to distinguish the Holy Spirit from an ordinary breeze. They suggest that the spoken Word returns to the Father while the outpoured Spirit is reintegrated into God, creating an illusion of a change within a singular essence that adopts various forms. However, the distinction among the Father, the Son, and the Holy Spirit remains intact, preserving the unity of their divine power.

If anyone insists that Amos speaks of the Holy Spirit due to the words, “I declare to men their Christ” (Am 4:13), it is more logical to direct this understanding toward the Lord's Incarnation. Do not let the prophet's use of the term "spirit" mislead you; rather, see it as confirming that this text addresses the profound mystery of embracing human nature. Continue to explore the Scriptures, and you will find the prophetic words are applicable to Christ. It can be said that through His coming, He amplified the thunders—namely, the clarity and resonance of divine Scripture—that, while endeavouring to draw a parallel, stir our minds and teach us to honor the heavenly prophecies through careful reverence.

The Scripture aims to demonstrate that Amos speaks of the coming of the Lord Jesus Christ to earth when it states, “He shall proclaim to men their Christ” (Am 4:13). His Father proclaimed at His baptism, “Thou art my beloved Son; in thee I am well pleased” (Luke 3:22), and on the mount, “This is my beloved Son, hear ye Him” (Luke 9:35). By the words of the centurion, amidst the sufferings of the cross, as darkness enveloped the land and the earth and sea trembled, Scripture declares, “Verily He was the Son of God” (Matt 27:54).

Thus, the term "spirit" in the Book of Amos should be understood either in its literal sense, as the air necessary for life, or as representative of the mystery surrounding the Lord's body. If the Holy Spirit's created nature were to be indicated here, it would parallel how Scripture often describes the Son of God: that according to the flesh, He was made and created.

It is no more challenging for Him to bring forth dawn following a deep night than it is to shroud light in darkness after day. Just as He brought upon you the shadows of captivity while you rested under the noonday sun (which symbolizes the world), He now commands the beautiful morning of freedom to arise after the night of bondage has passed. For He ascends to the heights of the earth, reigning supreme over all, filling the entire cosmos as Lord and God. Having announced these joyous tidings, He shifts the message, causing fear in some, offering solace to others, and calling all to return to Him with their whole hearts in genuine repentance.

While the chief priests were oblivious, the demons acknowledged His identity. The chief priests were unaware, but the Samaritan woman testified, "Come, see the Man who told me all that I have done: is He not the Christ?" (John 4:29).