In the preceding oracles, we should notice two (5: 18-20 and 8: 7-13) which refer to the day of the Lord. There has been a lot of discussion as to how this idea was understood in Israel at that time, but it seems most likely that there was a popular idea that Israel's God would show his power on a day of glory and victory in battle when Israel would conquer all her enemies, after which the people of Israel would live in prosperity and material grandeur, lording it over the other nations . The root of such an idea would have been in the earlier belief that Yahweh fought for his people as they went into battle (Exodus 14, Joshua 10: 12, 1 Samuel 17: 45-47). But tile popular idea in Israel had become separated from the understanding of God's character which the earlier prophets had had. God was not like Baal, to be persuaded or manipulated to give victory to his worshippers. God empowered and sustained those who were obedient to him. In the intermittent wars between Israel and Syria, which dragged on for many years, the idea of final and spectacular victory over surrounding hostile states would have been very attractive to Israel.

Amos attacks and rejects the popular idea of the day of the Lord. Such a day will come, but it will not be a day of triumph and rejoicing for Israel but a day of terror and disaster. The day of the Lord will be the day of God's judgement.

This idea of a day of the Lord's judgement recurs in other later prophets-Hosea, Isaiah and Zephaniah=-and in connection with Judah as well as Israel. In Zephaniah 1 :2-18 it becomes a prophecy of the destruction of mankind because of their wickedness.