Teks -- Amos 6:1-9 (NET)

The Party is over for the Rich

6:1 Woe to those who live in ease in Zion, to those who feel secure on Mount Samaria. They think of themselves as the elite class of the best nation. The family of Israel looks to them for leadership. 6:2 They say to the people: “Journey over to Calneh and look at it! Then go from there to Hamath-Rabbah! Then go down to Gath of the Philistines! Are they superior to our two kingdoms? Is their territory larger than yours?” 6:3 You refuse to believe a day of disaster will come, but you establish a reign of violence. 6:4 They lie around on beds decorated with ivory, and sprawl out on their couches. They eat lambs from the flock, and calves from the middle of the pen. 6:5 They sing to the tune of stringed instruments; like David they invent musical instruments. 6:6 They drink wine from sacrificial bowls, and pour the very best oils on themselves. Yet they are not concerned over the ruin of Joseph. 6:7 Therefore they will now be the first to go into exile, and the religious banquets where they sprawl on couches will end. 6:8 The sovereign Lord confirms this oath by his very own life. The Lord, the God who commands armies, is speaking: “I despise Jacob’s arrogance; I hate their fortresses. I will hand over to their enemies the city of Samaria and everything in it.” 6:9 If ten men are left in one house, they too will die.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Amo 6:1 - At ease

That neither fear nor believe the threatened judgments of God.

Wesley: Amo 6:1 - In Zion

That is put for the kingdom of the two tribes, and principally the inhabitants of Jerusalem.

Wesley: Amo 6:1 - Samaria

Woe to them also who rely upon the strength, wealth, and policy of the kingdom of Samaria or Israel.

Wesley: Amo 6:1 - Which

Which two cities, Zion and Samaria.

Wesley: Amo 6:1 - Named chief

Accounted the chief cities of that part of the world.

Wesley: Amo 6:1 - To whom

To which place all Israel had recourse, the two tribes to Zion, the ten tribes to Samaria.

Wesley: Amo 6:2 - Pass ye

Run over the history of that great and ancient city.

Wesley: Amo 6:2 - Hemath

Head of the Syrian kingdom, lately overthrown by Tiglath - Pilneser, and a fresh instance of God's just indignation against secure sinners.

Wesley: Amo 6:2 - Gath

The chief city of the Philistines, a few years before wasted by the arms of Hazael; by these examples learn to amend your ways, or expect to perish in them.

Wesley: Amo 6:2 - Greater

That is, greater than these kingdoms of Israel and Judah, and their borders, or bounds, greater than these of Israel and Judah.

Wesley: Amo 6:3 - Ye

That flatter yourselves the day of darkness foretold, is far off.

Wesley: Amo 6:3 - The seat

The judgment seat which should relieve the oppressed, is made a seat of violence.

Wesley: Amo 6:4 - That lie

That out of laziness or luxury, lay themselves to rest.

Wesley: Amo 6:4 - And eat

The very best in all their flock.

Wesley: Amo 6:5 - That chant

That in a time of deep mourning entertain themselves with songs, and musical instruments.

Wesley: Amo 6:6 - In bowls

Not in little vessels, but probably bowls: they drank these filled as full as they could hold too, and in design to drink each other down.

Wesley: Amo 6:6 - And anoint

In those hot countries this anointing was much used.

Wesley: Amo 6:6 - Not grieved

Nothing affected with the calamities of their country.

Wesley: Amo 6:7 - The banquet

The feastings of voluptuous ones shall cease.

Wesley: Amo 6:8 - The excellency

All that the seed of Jacob accounts a glory and excellency to them, all their external privileges and worship.

Wesley: Amo 6:9 - Remain

Escaping the enemies sword.

Wesley: Amo 6:9 - Ten men

Many men, a certain number for an uncertain.

Wesley: Amo 6:9 - They shall die

Tho' they escape a while, they shall not finally escape.

JFB: Amo 6:1 - named chief of the nations

That is, you nobles, so eminent in influence, that your names are celebrated among the chief nations [LUDOVICUS DE DIEU]. Hebrew, "Men designated by name among the first-fruits of the nations," that is, men of note in Israel, the people chosen by God as first of the nations (Exo 19:5; compare Num 24:20) [PISCATOR].

JFB: Amo 6:1 - to whom . . . Israel came

That is, the princes to whom the Israelites used to repair for the decision of controversies, recognizing their authority [MAURER]. I prefer to refer "which" to the antecedent "Zion" and "Samaria"; these were esteemed "chief" strongholds among the heathen nations "to whom . . . Israel came" when it entered Canaan; Amo 6:2 accords with this.

JFB: Amo 6:2 - Calneh

On the east bank of the Tigris. Once powerful, but recently subjugated by Assyria (Isa 10:9; about 794 B.C.).

JFB: Amo 6:2 - Hameth

Subjugated by Jeroboam II (2Ki 14:25). Also by Assyria subsequently (2Ki 18:34). Compare Amo 6:14.

JFB: Amo 6:2 - Gath

Subjugated by Uzziah (2Ch 26:6).

JFB: Amo 6:2 - be they better

No. Their so recent subjugation renders it needless for Me to tell you they are not. And yet they once were; still they could not defend themselves against the enemy. How vain, then, your secure confidence in the strength of Mounts Zion and Samaria! He takes cities respectively east, north, south, and west of Israel (compare Nah 3:8).

JFB: Amo 6:3

Ye persuade yourselves that "the evil day" foretold by the prophets is "far off," though they declare it near (Eze 12:22, Eze 12:27). Ye in your imagination put it far off, and therefore bring near violent oppression, suffering it to sit enthroned, as it were, among you (Psa 94:20). The notion of judgment being far off has always been an incentive to the sinner's recklessness of living (Ecc 8:12-13; Mat 24:48). Yet that very recklessness brings near the evil day which he puts far off. "Ye bring on fever by your intemperance, and yet would put it far off" [CALVIN].

JFB: Amo 6:4

(See Amo 2:8).

JFB: Amo 6:4 - beds of ivory

That is, adorned, or inlaid, with ivory (Amo 3:15).

JFB: Amo 6:4 - stretch themselves

In luxurious self-indulgence.

JFB: Amo 6:4 - lambs out of the flock

Picked out as the choicest, for their owners selfish gratification.

JFB: Amo 6:5 - chant

Literally, "mark distinct sounds and tones."

JFB: Amo 6:5 - viol

The lyre, or lute.

JFB: Amo 6:5 - invent . . . instruments . . . like David

They fancy they equal David in musical skill (1Ch 23:5; Neh 12:36). They defend their luxurious passion for music by his example: forgetting that he pursued this study when at peace and free from danger, and that for the praise of God; but they pursue for their own self-gratification, and that when God is angry and ruin is imminent.

JFB: Amo 6:6 - drink . . . in bowls

In the large vessels or basins in which wine was mixed; not satisfied with the smaller cups from which it was ordinarily drunk, after having been poured from the large mixer.

JFB: Amo 6:6 - chief ointments

That is, the most costly: not for health or cleanliness, but wanton luxury.

JFB: Amo 6:6 - not grieved for the affliction of Joseph

Literally, "the breach," that is, the national wound or calamity (Psa 60:2; Eze 34:4) of the house of Joseph (Amo 5:6); resembling in this the heartlessness of their forefathers, the sons of Jacob, towards Joseph, "eating bread" while their brother lay in the pit, and then selling him to Ishmaelites.

JFB: Amo 6:7 - Therefore . . . shall they go captive with the first

As they were first among the people in rank (Amo 6:1), and anointed themselves "with the chief ointments" (Amo 6:6), so shall they be among the foremost in going into captivity.

JFB: Amo 6:7 - banquet

Literally, the "merry-making shout of revellers"; from an Arabic root, "to cry out." In the Hebrew, marzeach; here, there is an allusion to mizraqu, "bowls" (Amo 6:6).

JFB: Amo 6:7 - them that stretched themselves

On luxurious couches (Amo 6:4).

JFB: Amo 6:8 - the excellency of Jacob

(Psa 47:4). The sanctuary which was the great glory of the covenant-people [VATABLUS], (Eze 24:21). The priesthood, and kingdom, and dignity, conferred on them by God. These, saith God, are of no account in My eyes towards averting punishment [CALVIN].

JFB: Amo 6:8 - hate his palaces

As being the storehouses of "robbery" (Amo 3:10, Amo 3:15). How sad a change from God's love of Zion's gates (Psa 87:2) and palaces (Psa 48:3, Psa 48:13), owing to the people's sin!

JFB: Amo 6:8 - the city

Collectively: both Zion and Samaria (Amo 6:1).

JFB: Amo 6:8 - all that is therein

Literally, "its fulness"; the multitude of men and of riches in it (compare Psa 24:1).

JFB: Amo 6:9

If as many as ten (Lev 26:26; Zec 8:23) remain in a house (a rare case, and only in the scattered villages, as there will be scarcely a house in which the enemy will leave any), they shall all, to a man, die of the plague, a frequent concomitant of war in the East (Jer 24:10; Jer 44:13; Eze 6:11).

Clarke: Amo 6:1 - Wo to them that are at ease in Zion

Wo to them that are at ease in Zion - For השאננים hashshaanannim , "who dwell at ease,"it has been proposed to read השעננים hashshaanannim , "who confidently lean,"the two words differing only in one letter, an ע ain for an א aleph . They leaned confidently on Zion; supposing that, notwithstanding their iniquities they should be saved for Zion’ s sake. Thus the former clause will agree better with the latter, "leaning upon Zion,"and "trusting in the mountain of Samaria."Those that are at ease may mean those who have no concern about the threatened judgments, and who have no deep concern for the salvation of their own souls. Houbigant would read, "Go to them who despise Zion, and trust in Samaria."So the Septuagint, reading שנאים soneim , hating, instead of שאננים shaanannim , being at rest, tranquil Calmet first proposed this conjecture; Houbigant follows him

Clarke: Amo 6:1 - Are named chief

Are named chief - Newcome renders, "That are named after the chief of the nations;"and observes, that the Hebrew word נקבי nekubey is an allusion to marking a name or character by punctures. See on Isa 44:5 (note). They call themselves not after their ancestors, but after the chief of the idolatrous nations with whom they intermarry contrary to the law

Perhaps the words here rather refer to the mountains and their temples, than to the people. The mountain of Zion, and the mountain of Samaria, were considered the chief or most celebrated among the nations, as the two kingdoms to which they belonged were the most distinguished on the earth.

Clarke: Amo 6:2 - Pass ye unto Calneh

Pass ye unto Calneh - This is, says Calmet, the Ctesiphon on the river Tigris

Clarke: Amo 6:2 - Hamath

Hamath - The same as Emesa. Hamath was a city on the Orontes, in Syria

Clarke: Amo 6:2 - Gath

Gath - A well-known town, and head of one of the five seignories of the Philistines

Clarke: Amo 6:2 - Be they better

Be they better - You have no more reason to expect exemption from the consequences of your sins than they had. They have been punished; so shall you. Why then will ye trust in their gods, that could not save their own cities?

Clarke: Amo 6:3 - Ye that put far away the evil day

Ye that put far away the evil day - Wo to you who will not consider the day of approaching vengeance; but continue in your iniquity, and harden your hearts. Ye bring your iniquities nearer, and still suppose your punishment to be at a greater distance.

Clarke: Amo 6:4 - That lie upon beds of ivory

That lie upon beds of ivory - The word הוי hoi , wo, is understood at the beginning of each of the first, third, fourth, fifth, and sixth verses. The beds mentioned here may be either sofas to recline on at table, or beds to sleep on; and these among the ancients were ornamented with ivory inlaid. They were called lectos eburatos by Plautus, lectos eburnos by Horace, "ivory beds."Probably those ornamented with shells, or mother-of-pearl, may be intended. Several works of this kind may be still seen in Palestine and other places. I have before me a cross brought from Jerusalem, incrusted all over with mother-of-pearl, and various figures chased on it

There must have been a great deal of luxury and effeminacy among the Israelites at this time; and, consequently, abundance of riches. This was in the time of Jeroboam the second, when the kingdom had enjoyed a long peace. The description in the fourth, fifth, and sixth verses, is that of an Asiatic court even in the present day.

Clarke: Amo 6:5 - And invent to themselves instruments of music, like David

And invent to themselves instruments of music, like David - See the note on 1Ch 23:5; and see especially the note on 2Ch 29:25 (note). I believe that David was not authorized by the Lord to introduce that multitude of musical instruments into the Divine worship of which we read, and I am satisfied that his conduct in this respect is most solemnly reprehended by this prophet; and I farther believe that the use of such instruments of music, in the Christian Church, is without the sanction and against the will of God; that they are subversive of the spirit of true devotion, and that they are sinful. If there was a wo to them who invented instruments of music, as did David under the law, is there no wo, no curse to them who invent them, and introduce them into the worship of God in the Christian Church? I am an old man, and an old minister; and I here declare that I never knew them productive of any good in the worship of God; and have had reason to believe that they were productive of much evil. Music, as a science, I esteem and admire: but instruments of music in the house of God I abominate and abhor. This is the abuse of music; and here I register my protest against all such corruptions in the worship of the Author of Christianity. The late venerable and most eminent divine, the Revelation John Wesley, who was a lover of music, and an elegant poet, when asked his opinion of instruments of music being introduced into the chapels of the Methodists said, in his terse and powerful manner, "I have no objection to instruments of music in our chapels, provided they are neither Heard nor Seen."I say the same, though I think the expense of purchase had better be spared

The word הפרטים happoretim , which we render chant, and the margin quaver, signifies to dance, to skip, etc. In the sight of such a text, fiddlers, drummers, waltzers, etc., may well tremble, who perform to excite detestable passions.

Clarke: Amo 6:6 - That drink wine in bowls

That drink wine in bowls - Perhaps the costliness of the drinking vessels, more than the quantity drank, is that which is here reprehended by the prophet. Drinking vessels of the most costly materials, and of the most exquisite workmanship, are still in use; and as to precious ointments and perfumes among the Jews, we have a proof that the contents of one small box was worth three hundred denarii, at least seven pounds ten shillings sterling. See the case in the Gospel, Joh 12:5 (note), and the note there.

Clarke: Amo 6:7 - With the first that go captive

With the first that go captive - The house of Israel shall be carried into captivity before the house of Judah.

Clarke: Amo 6:8 - The Lord God hath sworn by himself

The Lord God hath sworn by himself - בנפשו benaphsho , by his soul, his being, existence.

Clarke: Amo 6:9 - Ten men - they shall die

Ten men - they shall die - All shall be cut off by the sword, or by captivity, or by famine.

Calvin: Amo 6:1 - NO PHRASE

The Prophet now directs his discourse not only to the Israelites, to whom he was especially given as an instructor and teacher, but includes the Jews also: and yet he addresses not all indiscriminately, but only the chief men, who were intent on their pleasures, as though they were exempt from the common miseries: for he does not, as many suppose, reprove here luxury and pride only; but we must remember a fact connected with their case, — that they were not awakened by God’s judgments; when God severely punished the sins of the people, the chief men remained ever heedlessly in their own dregs. This security is now condemned by our Prophet.

And this is a very common evil, as we may see, in the present day. For when the Lord afflicts a country with war or with famine, the rich make great gain of such evils. They abuse the scourges of God; for we see merchants getting rich in the midst of wars, inasmuch as they scrape together a booty from every quarter. For they who carry on war are forced to borrow money, and also the peasants and mechanics, that they may pay taxes; and then, that they may live, they are obliged to make unjust conditions: thus the rich increase in wealth. They also who are in authority, and in favor at the court of princes, make more gain in wars, in famine, and in other calamities, than during times of peace and prosperity: for when peace nourishes, the state of things is then more equable; but when the poor are burdened, the rest grow fat. And this is the evil now noticed by the Prophet.

Hence he pronounces here a curse on the secure and those at ease; not that it is an evil thing, or in itself displeasing to God, when any one quietly enjoys his leisure; but, not to be moved, when the Lord openly shows himself to be displeased and angry, when his scourges are manifestly inflicted, but to indulge ourselves more in pleasures, — this is to provoke him, as it were, designedly. The secure, then, and the presumptuous the Prophet here condemns, for it became them to humble themselves when they saw that God was incensed against them. They were not indeed more just than the multitude; and when God treated the common people with such severity, ought not the chiefs to have looked to themselves, and have examined their own life? As they did not do this, but made themselves drunk with pleasures, and put far off every fear and thought that the scourges of God were nothing to them, — this was a contempt deservedly condemned by the Prophet. We see that God was in the same manner greatly displeased, as it is recorded in Isaiah: when he called them to mourning, they sang with the harp, and, according to their custom, feasted sumptuously and joyfully, (Isa 23:12) As then they thus persevered in their indulgences, the Lord became extremely angry; for it was, as though they avowedly despised him and scorned all his threatening.

We now observe the design of the Prophet, which interpreters have not sufficiently noticed. It behaves us indeed ever to keep in view these scourges of God, by which he began to visit the sins of the people. God can by no means endure, as I have said, such a contumacy as this, — that men should go on in the indulgence of their sins and never regard their judge and feel no guilt. Hence the Prophet says, Woe to you who are secure in Zion, who are confident, that is, who are without any fear, on the mount of Samaria ⁴² He names here the mount of Zion and the mount of Samaria; for these were the chief cities of the two kingdoms, as we all know. The whole country had been laid waste with various calamities; the citizens of Jerusalem and of Samaria were, at the same time, wealthy; and then trusting in their strongholds, they despised God and all his judgments. This then was the security, full of contumacy, which is condemned by the Prophet.

He then mentions their ingratitude: he says that these mountains had been celebrated from the beginning of the nations, and that the Israelites entered into them. God here upbraids both the Jews and Israelites with having come to a foreign possession: for they had got those cities, not by their own valour, but the Lord drove out before them the ancient inhabitants. Seeing then that they perceived not that a safe dwelling was given them there by the Lord, that they might purely worship him and submit to his government, their ingratitude was inexcusable. The Prophet then, after having inveighed against the gross and heedless security, with which the chiefs of both kingdoms were inebriated, now mentions their ingratitude: “Ye are not natives, but ye have come in, for God did go before you, for it was his will to give you this land as your possession: why then are you now so inflated with pride against him? For before your time these cities were certainly well known and celebrated; and yet this was of no avail to the natives themselves. Why then do ye not now fear the Lord’s judgment and repent, when he threatens you? Yea, when he shows his scourges to you?” We now perceive the Prophet’s meaning in this verse. It now follows —

Calvin: Amo 6:2 - From thence, // Are they then better?

By this representation Amos shows that there was no excuse for the Jews or the Israelites for sleeping in their sins, inasmuch as they could see, as it were in a mirror, the judgments which God brought on heathen nations. It is a singular favor, when God teaches us at the expense of others: for he could justly punish us as soon as we transgress; but this he does not, on the contrary he spares us; and at the same time he sets others before us as examples. This is, as we have said a singular favor: and this is the mode of teaching which our Prophet now adopts. He says, that Calneh and Hamath, and Gath, were remarkable evidences of God’s wrath, by which the Israelites might learn, that they had no reason to rest on their wealth, to rely on their fortresses, and to think themselves free from all dangers; for as God had destroyed these cities, which seemed impregnable, so he could also cut off Jerusalem and Samaria, whenever he pleased. This is the real meaning of the Prophet.

Some read the sentence negatively “Are not these places better than your kingdoms?” But this is not consistent with the Prophet’s words. Others attend not to the object of the Prophet; for they think that the blessings of God are here compared, as though he said, “God deals more liberally with you than with the Chaldeans, the Assyrians, and the neighboring nations.” For Calneh was situated in the plain of Babylon, as it is evident from Gen 10:10; and Hamath was also a celebrated city, mentioned in that chapter, and in many other places; and Gath was a renowned city of the Philistines. In this opinion therefore interpreters mostly agree; that is, that there is set forth here God’s bounty to the Jews and Israelites, seeing that he had favored them with a rich and fertile country, and preferred them to other nations. But this view seems not to me to be the correct one; for when a comparison is made between Calneh and Jerusalem, Babylon was no doubt the more fruitful and the more pleasant country, as we learn from all histories. The Prophet then does not speak here of the ancient condition of these places, but shows, as I have already said, that it availed these cities nothing, that they were wealthy, that they were fortified by all kinds of defenses; for God, at last, executed vengeance on them. Hence the Prophet declares that the same was now nigh the Jews and the Israelites.

“What will hinder the hand of God,” he says, “from delivering you to destruction? For if men could have arrested God’s wrath by any fortresses, certainly Calneh and Hamath, and Gath, would have resisted by their forces; but the Lord has yet executed his vengeance on these cities, though fortified; your confidence then is nothing but infatuation, which deceives you.” Jeremiah uses a similar language, when he says, ‘Go to Shiloh,’ (Jer 7:12) He certainly does not remind the Jews, that the Lord had more splendidly adorned them than Shiloh; but he had quite a different thing in view. Shiloh had indeed been eminent, for it had long afforded a dwelling to the ark of the covenant; the sanctuary of God had been there. But at that time the place was deserted; and Jeremiah sets before the eyes of the people its sad desolation, that they might know that they ought to dread the same event, except they repented; for if they hardened their necks, nothing could prevent God from dealing with them as he did before with the inhabitants of Shiloh.

We now then perceive the meaning of the Prophet, when he says, Go and pass into Calneh, and see In bidding them to see, he no doubt refers to the dreadful change which had taken place there. For Calneh had been a strongly fortified city, and possessed supreme power; and the neighboring country was also no less pleasant than fruitful: but it was now a solitary place; for Babylon, as it is well known, had swallowed up Calneh. Since then the place afforded such a spectacle, the Prophet rightly says, Pass over into Calneh, and see; that is consider, as in a mirror, what men can gain by their pride and haughtiness, when they harden themselves against God: for this was the cause of destruction to that celebrated city.

From thence, he says, go to Hamath, רבה , rebe, the great; which was a well-known city of Assyria; and see there, “How has it happened that a city so famous was entirely overthrown, except that the Lord could not endure so great a perverseness? As they had abused his patience, he at length executed his vengeance. The same thing also happened to your neighbors.” For the Jews and the Israelites were not far distant from Gath. Now then since there were so many evidences of God’s wrath before their eyes, justly does the Prophet here inveigh against their want of thought, inasmuch as they feared not God’s judgment, which was nigh at hand.

Are they then better? that is, is the condition of these cities better than that of the two kingdoms, Judah and Israel? and then, Is their border larger than your border? They have indeed been reduced to such straits, that they even pay tribute for their houses, whereas formerly they occupied a wide extent of country, and ruled, as it were, with extended wings, far and wide: but God has taken away those territories: for all these cities are become tributaries. See, he says, Is their border larger than your border? It now follows —

Calvin: Amo 6:3 - NO PHRASE

The Prophet here reproves the Jews and Israelites for another crime, — that they had often provoked God’s wrath, and ceased not by their sins to call forth new punishments, and in the meantime rejected, through their haughtiness and obstinacy, all his threatening, as if they were vain, and would never be executed on them. We must ever remember what I have said before, — that the Prophet speaks not here of the whole people, but of the chiefs; for the expression, that they drew nigh the throne of iniquity, could not have been applied to the common people. This discourse then was addressed particularly to the judges and counselors, and those who were in power in both kingdoms, in Judah as well as in Israel.

But it is a remarkable saying, that they drove far off the evil day, while they drew nigh the throne of iniquity, or of violence; as though he said, “Ye seek for yourselves a fever by your intemperance, and yet ye drive it far off, as drunken men are wont to do, who swallow down wine without any moderation; and when a physician comes or one more moderate, and warns them not to indulge in excess, they ridicule all their forebodings: ‘What! will a fever seize on me? I am wholly free from fever; I am indeed accustomed to drink wine.’” Such are ungodly men, when they provoke God’s wrath as it were designedly, and at the same time scorn all threatening, as though they were safe through some special privilege. We now then see what the Prophet had in view by saying, that they drove far the evil day, and yet drew nigh the throne of iniquity He means, that they drew nigh the throne of iniquity, when the judges strengthened themselves in their tyranny, and took the liberty to steal, to rob, to plunder, to oppress. When therefore they thus hardened themselves in all kinds of licentiousness, they then drew nigh the throne of iniquity. And they put away the evil day, because they were touched by no alarm; for when the Prophets denounced God’s vengeance, they regarded it as a fable.

In short, Amos charges here the principal men of the two kingdoms with two crimes, — that they ceased not to provoke continually the wrath of God by subverting and casting under foot all equity, and by ruling the people in a tyrannical and haughty manner — and that, in the mean time, they heedlessly despised all threatening, prolonged time, and promised impunity to themselves: even when God seriously and sharply addressed them, they still thought that the evil day was not nigh. Passages of this kind meet us everywhere in the Prophets, in which they show their indignation at this kind of heedlessness, when hypocrites putting off every feeling of grief, as though they had fascinated themselves, laughed to scorn all the Prophets, because they thought that the hand of God was far removed from them. Thus they are spoken of by Isaiah, as saying,

‘Let us eat and drink, since we must die,’
(Isa 22:13)

They indeed thought that the Prophets did not seriously threaten them; but they regarded the mention of a near destruction as an empty bugbear. We now then understand what the Prophet meant. It follows —

Calvin: Amo 6:4 - Ye eat also the lambs from the flock, and the calves from the midst of the rich pasture,

Amos still pursues the reproof we have noticed at the beginning of the chapter, — that the chief men, of whom he speaks, cast away from them all cares and anxieties, and indulged in pleasures, while the whole country was miserably distressed. We must ever bear in mind what I have already said, — that luxury is not simply reprehended by the Prophet, as some incorrectly think, without sufficiently considering what is said, for it is not what the Prophet treats of; but he upbraids the Israelites for setting up an iron neck against God’s judgments, yea, for shamelessly trifling with God, while he was endeavoring to lead them by degrees to repentance. The Prophet complains that nothing availed with them.

He then says, first, that they slept on ivory beds. To use ivory beds was not in itself bad, except that excess is ever to be condemned; for, when we give up ourselves to pomps and pleasures, we certainly are not then free from sin: indeed, every desire for present things, which exceeds moderation, is ever justly reprehensible. And when men greedily seek splendor and display, or become ambitious and proud, or are given to delicacies, they are guilty of vices ever condemned by God. But it might be, that one used an ivory bed, who was yet willing to lie on the ground: for we know that there was then a great abundance of ivory, and that it was commonly used in Asia. Italy formerly knew not what it was to use a bed of ivory, that is, before the victory of Lucius Scipio: but after the king Antiochus was conquered, then Italy freely used ivory beds and fineries; and thus luxury broke down their courage and effeminated them.

I will come now to our Prophet: it might have been that ivory was not then so valuable in Judea: they might then have used ivory beds without blame. But Amos ever regards the miseries of those times. The rich then ought to have given up all their luxuries, and to have betaken themselves to dust and ashes, when they saw that God was incensed with them, when they saw that the fire of his vengeance was kindled. We now then perceive why Amos was so indignant against those who slept on ivory beds.

He adds, And who extend themselves on their beds: for סרח , sarech, is properly to extend; it means also to become fetid; and further, it means to be superfluous; and therefore some render the words, “upon ivory beds and superfluities;” but this is strained, and agrees not with what follows, upon their couches. The Prophet then, I have no doubt, points out here the manners of those who so heedlessly indulged themselves: “Ye extend,” he says, “your legs and your arms on your couches, as idle men, accustomed to indulgences, are wont to do. But the Lord will awaken you in a new way; his scourges ought to have roused you, but ye remain asleep. Hence, since God could not terrify you by his rods, nothing more remains but to draw you forth against your will to be punished.” This was the reason why the Prophet said that they extended themselves on their couches.

Ye eat also the lambs from the flock, and the calves from the midst of the rich pasture, or of the stall. I prefer taking מרבק , merebek, for folds. Since then they loved fat meat, the Prophet reproves this luxury: he had indeed in view, as it has been already said, the then calamitous time; for if the rich had in their usual way feasted, and had even taken fat meat, they would not have deserved so severe a punishment: but when the Lord called them to mourning, and when the signals of his wrath spread horror all around, it was a stupidity not to be endured, for them to continue their indulgences, which they ought, on the contrary, to have renounced. Indeed, this passage agrees with that of Isaiah, to which I have already referred. It now follows —

Calvin: Amo 6:5 - NO PHRASE

The word פרט , pereth, means to divide; so some explain it, and derive it from the clusters which remain after the vintage, because there are not then thick grapes, but a cluster here and there, and a great distance between: hence they think that the participle הפורטים , epurethim, is to be taken here metaphorically as meaning to divide by marks, as music has its various notes; for except there be a distinct variety in singing, the sound would be confused, and would produce no pleasing effect. Who sing then with the harps and have invented for themselves, after the example of David, musical instruments.

The Prophet still continues his discourse, and shows that these men lived sumptuously; as though they did not belong to the common class, they delighted themselves, against God’s will, not only in the common mode of living, but even sought new pleasures, as if they were continually at marriage feasts, or celebrating birthdays. As then they had no season for mourning, they pursued their own indulgences; and this is what the Prophet now reprehends. If then any one thinks that music is in these words condemned, he is much deceived, as it appears from the context. Indeed, the Prophet never dealt so rigidly with that people, but he ever kept to this point — that they were extremely torpid, nay, destitute of common sense, who perceived not that God showed himself angry with them, in order that they might flee immediately to the standard of repentance and humbly deprecate, with mourning, the wrath of God, as they ought to have done. It was therefore meet ever to set before them Gods wrath, which ought to have humbled the Jews and the Israelites, inasmuch as they ever obstinately set up against God their own indifference.

In saying that after the example of David they invented for themselves musical instruments, he no doubt greatly aggravated their sin by this comparison: for it is not likely that they had abused this pretext, as hypocrites do, who are wont to boast of the examples of the saints, when they seek to disguise their own vices, — “What!” some will say, “Did not David use musical instruments?” Others will say, “Had not Solomon very splendid palaces?” And some will add, “Had not Abraham a company of servants in his house?” So every one lays hold on what may avail for an excuse: and thus the examples of the saints are absurdly referred to by many. But it seems not probable that this was done by those whom Amos now addresses: but, on the contrary, he appears sharply to reprove them for provoking God’s wrath by self indulgence, and for manifesting their perverseness, while David employed musical instruments in the exercises of religion, to raise up his mind to God. No doubt, David, when in a peaceful state, after having been delivered from all dangers, could also amuse himself: but he applied musical instruments to another purpose — to sound forth the praises of God in the temple, that thereby he and other godly persons might together elevate their thoughts to a religious devotion. While David then, even in a state of peace and prosperity, did not allow his mind to become sunk in vain self-indulgences, these men, when God appeared angry, when he spread terror by so many tokens of his vengeance, yet dared contumaciously to follow their own ways, so that they left off nothing of their usual pomp and of their accustomed pleasures.

We now see the design of the comparison which the Prophet makes: He aggravates, I have no doubt, their sin, because they regarded not the example of David, but transferred musical instruments to serve the purpose of gross and beastly indulgences, and thus they did when God was opposed to them, when he had begun to terrify them by his vengeance. Let us proceed —

Calvin: Amo 6:6 - NO PHRASE

Amos now reproaches the chiefs of both kingdoms for drinking wine in bowls, that is, in vessels either elegantly formed or precious. Some think “silver” to be understood “in vessels of silver:” but there is no need of regarding any thing as understood in the Prophet’s words. The meaning is, that those men were sufficiently convicted of brutish stupidity, inasmuch as they did not forsake their indulgences, when God manifested his terrible vengeance. Since God then did thus what tended to humble them, their madness and blindness were conspicuous enough; for they indulged themselves, they drank wine according to their usual custom, when they ought to have betaken themselves, as we have said, to fasting, lamentation, and mourning, to sackcloth and ashes.

They drank wine in bowls, and further, they anointed themselves with the chief ointments Christ, we know, was anointed at least twice, (Luk 7:38 Mat 26:7) and this practice was not blamed in David, nor in king Hezekiah, nor in others. Since then anointing was not in itself sinful, we see that the Prophet must have something particular in view. He meant to show, that when God manifested tokens of his wrath, nothing then remained for those who were conscious of having done evil, but humbly to abstain, like guilty persons, from all indulgences, that they might, by fasting and mourning, excite the mercy of God: as the Israelites had not done this, the Prophet expostulated with them. There is no need of seeking, any other interpretation of this place.

For he immediately subjoins, that they grieved not for the bruising of Joseph These words are to be read in connection with the former, and ought to be applied to the whole discourse. The Prophet then does not specifically blame the Jews and Israelites because they drank wine in bowls, because they anointed themselves with the best and most precious ointment, because they reposed on ivory beds, because they extended themselves on their couches, because they ate the best meat; but because they securely indulged in such delights, and grieved not for the distress of their brethren, for God had miserably afflicted the whole kingdom before their eyes. How much had four tribes already suffered? and how much the whole land and those who lived in the country? Ought God to have spared any longer these chiefs? It is indeed certain, that those who were still free from these calamities were especially culpable. Since then they did not consider the wrath of God, which was evident enough before their eyes, it was a proof of stupidity wholly insane, and showed them who still indulged themselves to have been utterly besides themselves.

Calvin: Amo 6:7 - And come shall the mourning of those who extend themselves,

We now then understand the full meaning of the Prophet; and hence he says, They shall emigrate at the head of the emigrants, that is, “when there shall be an emigration, they shall be the first in order of time. I have hitherto indulgently spared you; but as I see that you have abused my forbearance, ye shall certainly be the forerunners of others; for ye shall go first into captivity. And my rigor shall begin with you, because I see that I have hitherto lost all my labor in attempting, kindly and paternally to call you to repentance. Ye shall now then migrate at the head of the emigrants

And come shall the mourning of those who extend themselves, סרוחים , saruchim ⁴³; that is, “Ye indeed lie down, (as he had said before,) ye extend yourselves on your couches; but mourning shall come to you. Ye think that you can escape punishment, when ye repose quietly on your beds; but though your chambers be closed, though ye move not a finger, yet mourning shall come to you.” We now see the connection between the words, mourning and resting in idleness and indulgence. The word סרח , sarech, means indeed properly to recumb; and hence some render the passage, “Mourning shall rest on you:” but the more received meaning is, Mourning shall come on you while recumbing. Though then they stretched out themselves on their beds, that they might pleasantly and softly recumb and rest themselves, yet mourning would come to them, that is, would enter into their chambers.

Calvin: Amo 6:8 - I detest

God here declares that he would not desist, because he had hitherto loaded his people with many benefits: for he had now changed his purpose, so that he would no longer continue his favors. And this was designedly added by the Prophet; for hypocrites, we know, grow hardened, when they consider what dignity had been conferred on them; for they think their possessions to be firm and perpetual: hence they become haughty towards God. Since then hypocrites act thus foolishly, the Prophet justly says that it would avail them nothing, that they had hitherto excelled in many endowments for God no longer regarded their excellency.

The word גאון , gaun, means in Hebrew pride and also excellency; but it is to be taken here in a good sense, as it is in many other places. In Isa 2:10, it cannot be taken otherwise than for glory, for it is applied to God. So also in Psa 47:4, ‘The glory of Jacob, whom I loved; he had fixed the inheritance of God.’ The gifts of God ever deserve praise: hence the Prophet in this place inveighs not against pride; but, on the contrary, he shows that the Israelites were deceived; for they set up their excellency and nobility in opposition to God, as though they were to be thus exempt from all punishment. God then says that he had now rejected this excellency, which yet was his gift; but as the Israelites had abused his benefits, they were therefore to be esteemed of no account. The meaning then is, — that there is no acceptance of persons before God, that the dignity which had been conferred on the people of Israel was now of no moment; for it was a mere mask: they were unworthy of adoption, they were unworthy of the priesthood and kingdom. It was then the same as if the Prophet had said, “I will judge you as the common people and heathens; for your dignity, of which ye are stripped, is now of no account with me.” They had indeed long before departed from God; they were therefore wholly unworthy of being owned by God as his inheritance.

I detest then the excellency of Jacob, and his palaces; that is, all the wealth with which they have been hitherto adorned. But the Prophet does not take either palaces or excellency in a bad sense; on the contrary, he shows that God’s blessings are no safeguards to the wicked, so as to avoid the judgment which they deserve.

He afterwards adds, I will deliver up the city and its fullness; that is, “Though ye are now full of wealth, I will empty you of all your abundance”. Hence, I will deliver up the city together with its fullness, that is, its opulence.

But that this threatening might not be slighted, the Prophet confirms it by interposing an oath. Hence he says, that God had sworn. And as we know that God’s name is precious to him, it is certain that it was not in vain adduced here, but on account of the hardness and contumacy of those who were wont to set at nought all the prophecies, and were wont in particular to regard as nothing all threatenings. This was the reason why the Prophet wished thus to ratify what he had said: it was, that hypocrites might understand that they could not escape the vengeance which he had denounced. The form of swearing, as it is, may seem apparently improper; but God in this place puts on the character of man, as he does often in other places. He swears by his soul, that is, by his life, as though he were one of mankind. But we ought to accustom ourselves to such forms, in which God familiarly accommodates himself to our capacities: for what Hilary philosophizes about the soul, as though God the Father swore by his own wisdom, is frivolous: that good man certainly exposed his own doctrine to ridicule, while he was attempting to refute the Arians. “God the Father, he says, swears by his own wisdom. Now he who is wont to swear by himself, could not swear by an inferior; but wisdom is the only begotten Son of God: hence it follows, that the Son is equal to the Father.” These things at first sight seem plausible; but they are puerile trifles.

Let it then be observed, that God borrows from men this mode of swearing; as though he said, “If men be believed when swearing by their life, which yet is evanescent, of how much greater weight must that oath be, by which I pledge my own life?” Since God thus speaks, surely the whole world ought to tremble. We now apprehend the Prophet’s design. Let us go on —

Calvin: Amo 6:9 - NO PHRASE

The Prophet here amplifies the calamity, which was nigh the people; as though he had said, that God would not now take moderate vengeance on that reprobate people, for he did nothing by dealing moderately with them: there was therefore nigh at hand the heaviest vengeance, which would reduce the people to nothing. This is the import of the Prophet’s words when he says, that ten, if remaining in the same house, would die But in naming ten survivors, he intimates that a slaughter had preceded, which had taken away either the half or at least some part of the family, since ten remained. At the same time this number shows how severe and dreadful a judgment of God awaited that people, that ten would be taken away together. But it rarely happens, even when a direful pestilence prevails, that so numerous a family entirely perishes; when three out of four, or six or five out of eight, are taken away, it is a diminution which usually greatly terrifies men: but when ten are taken away together, and no one is left, it is an evidence of an awful vengeance.

We see then that the Prophet here denounces on the people utter ruin, for they could not be reformed by milder punishments: when God tried to recall them to a sane mind, he effected nothing. There was therefore no remedy for their desperate diseases: it was hence necessary entirely to take away those who were thus incurable. Perish then shall the ten, who shall remain in one house It follows —

Defender: Amo 6:1 - at ease in Zion

Zion (Jerusalem) was the capital of Judah, and Samaria the capital of Israel, so Amos' proclamation applied to both nations. Both peoples had grievously sinned against God, yet they were living in decadent luxury and trusting in their idolatrous leaders to maintain such life-styles for them. The parallel to western Christendom today is frighteningly obvious. Woe to those in luxurious pagan ease, when they should be getting right with God."

Defender: Amo 6:5 - instruments of musick

The pagan-like culture of Israel was addicted to sensuous music and "wine in bowls" (Amo 6:6), but they were "not grieved for the affliction" of their country (Amo 6:6). The parallel to modern America is again obvious."

TSK: Amo 6:1 - to them // at ease // and trust // named // chief

to them : Jdg 18:7; Isa 32:9-11, Isa 33:14; Jer 48:11, Jer 49:31; Luk 6:24, Luk 6:25; Luk 12:17-20; Jam 5:5; 1Pe 5:7

at ease : or, secure, Jer 7:4

and trust : Amo 4:1, Amo 8:14; 1Ki 16:24

named : Exo 19:5, Exo 19:6; Lam 1:1

chief : or, firstfruits, Jam 1:18

TSK: Amo 6:2 - Pass // Calneh // Hamath // Gath // better

Pass : Jer 2:10,Jer 2:11; Nah 3:8

Calneh : Gen 10:10; Isa 10:9, Calno

Hamath : 2Ki 17:24, 2Ki 17:30, 2Ki 18:34, 2Ki 19:13

Gath : 1Sa 17:4, 1Sa 17:23; 2Ch 26:6

better : Isa 10:9-11, Isa 36:18, Isa 36:19, Isa 37:12, Isa 37:13; Eze 31:2, Eze 31:3; Nah 3:8

TSK: Amo 6:3 - put // and cause // seat

put : Amo 5:18, Amo 9:10; Ecc 8:11; Isa 47:7, Isa 56:12; Eze 12:22, Eze 12:27; Mat 24:48; 1Th 5:3; 2Pe 3:4; Rev 18:17

and cause : Amo 6:12, Amo 5:12; Psa 94:20

seat : or, habitation

TSK: Amo 6:4 - lie // beds // stretch themselves upon their couches

lie : Isa 5:11, Isa 5:12, Isa 22:13; Luk 16:19; Rom 13:13, Rom 13:14; Jam 5:5

beds : Either sofas to recline on at table, or beds to sleep on; which among the ancients, were ornamented with ivory inlaid.

stretch themselves upon their couches : or, abound with superfluities, 1Sa 25:36-38; Psa 73:7; Luk 12:19, Luk 12:20

TSK: Amo 6:5 - chant // to the // like

chant : or, quaver

to the : Gen 31:27; Job 21:11, Job 21:12; Ecc 2:8; Isa 5:12; 1Pe 4:3; Rev 18:22

like : Amo 5:23, Amo 8:3; 1Ch 23:5

TSK: Amo 6:6 - drink // wine in bowls // chief // but // affliction

drink : This probably refers to the costliness and magnificence of the drinking vessels, as well as to the quantity drank.

wine in bowls : or, in bowls of wine, Hos 3:1; 1Ti 5:23

chief : Mat 26:7-9; Joh 12:3

but : Gen 37:25-28, Gen 42:21, Gen 42:22, Gen 49:22; Est 3:15; Rom 12:15; 1Co 12:26

affliction : or, breach, 2Ki 15:29, 2Ki 17:3-6; Jer 30:7

TSK: Amo 6:7 - shall they // and the

shall they : Amo 5:5, Amo 5:27, Amo 7:11; Deu 28:41; Luk 21:24

and the : 1Ki 20:16-20; Est 5:8, Est 5:12-14, Est 7:1, Est 7:2, Est 7:8-10; Isa 21:4; Dan 5:4-6; Nah 1:10

TSK: Amo 6:8 - sworn // I abhor // the excellency // and hate // therefore // all that is therein

sworn : Amo 4:2; Jer 51:14; Heb 6:13-17

I abhor : Lev 26:11; Psa 78:59, Psa 106:40; Zec 11:8

the excellency : Amo 8:7; Psa 47:4; Eze 24:21

and hate : Amo 3:11; Lam 2:5

therefore : Mic 1:6-9

all that is therein : Heb. the fulness thereof, Psa 50:12

TSK: Amo 6:9 - if

if : Amo 5:3; 1Sa 2:33; Est 5:11, Est 9:10; Job 1:2, Job 1:19, Job 20:28; Psa 109:13; Isa 14:21

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Amo 6:1 - Woe! // To them that are at ease // And trust in the mountain of Samaria // Which // To whom the house of Israel came

Woe! this compriseth many and great sorrows, all that God intends against these sinners.

To them that are at ease who live in abundance, eat, drink, sleep, and are secure, that think to-morrow shall be as this day, and neither fear nor believe the threatened judgments of God. Zion, by a synecdoche put for the kingdom of the two tribes, and principally the inhabitants of Jerusalem and Zion; the ten tribes were hitherto threatened, now the prophet warns the two tribes.

And trust in the mountain of Samaria woe to them also who rely upon the strength, wealth, and policy of the king, princes, cities, and kingdom of Samaria or Israel!

Which which two cities, Zion and Samaria, are named chief of the nations; accounted chief cities among the known cities of that part of the world. Others refer this passage to the nobles, wise men, and great men of each place, men that were heads among their own people.

To whom the house of Israel came to which places all Israel had recourse; so the two tribes went up to Zion, the ten tribes went to Samaria: or, to whom, i.e. to which nobles and rulers, the people of each kingdom did go on all occasions for judgment, counsel, or refuge.

Poole: Amo 6:2 - Pass ye unto Calneh // Hamath // Gath // Be they better than these kingdoms? or their border greater than your border?

Pass ye unto Calneh run over the history of that great and ancient city; as, Go to Shiloh, Jer 7:12 . It was built by Nimrod, Gen 10:10 , and after a long growth to power, wealth, and security, through near one thousand three hundred years, was at last ruined, as is probable, in the civil wars which ended in the utter ruin of Sardanapalus by Arbaces, and Pul-belochus, grandfather to Shalmaneser who captivated Israel; the story of which, fresh in the days of Amos, is thus referred unto for warning to Israel. And see ; consider well what befell that city built on Euphrates, rich, delightful, and, as you, full of sin.

Hamath head of the Syrian kingdom, lately overthrown by Tiglath-pileser; a very fresh instance of God’ s just indignation against secure sinners, and a very fit warning to Israel.

Gath the chief city of the Philistines, a few years before wasted by the arms and cruelty of Hazael, 2Ki 12:17 ; by these examples learn to amend your ways, or expect to perish in them.

Be they better than these kingdoms? or their border greater than your border? The reading this passage interrogatively renders it darker than if it were read assertively, Yet they were better, i.e. greater, than these kingdoms of Israel and Judah; and their borders, i.e. the bounds of those kingdoms, greater than these of Israel and Judah. But if you retain our version, it will amount to this; Are they, i.e. Israel and Judah, better, more just, thankful, and merciful than these kingdoms, that they should hope to escape? or is the border of these two kingdoms greater, that they should hope to stand by power?

Poole: Amo 6:3 - The evil day // The seat // To come near

Woe to you that flatter yourselves that the day of darkness and misery foretold is far off! See Poole "Eze 12:27" . These were great ones too, that the prophet here threateneth, who thus postponed the day of Israel’ s and Judah’ s calamities.

The evil day not as if it should be a short calamity, as a day; but it speaks the determinate, fixed time, and the haste wherewith the execution shall be made.

The seat the throne, or judgment-seat, which should relieve the oppressed, condemn the wicked, and acquit the innocent, this is made a seat of violence, where unjust judges condemn the just and take bribes.

To come near thus you draw the judgments of God on yourselves, by acting violence against the poor, and contemning the threats of the prophets.

Poole: Amo 6:4 - upon beds of ivory // Stretch themselves upon their couches // Eat // The lambs out of the flock // The calves // out of the midst of the stall

The woe is to be added to them that, either out of laziness or luxury, and to please the flesh, lay themselves to rest

upon beds of ivory on beautiful, rich beds, bought with the gain of bribes and oppression.

Stretch themselves upon their couches: this somewhat explains the former; they did extremely indulge their pride and luxury, and on beds or couches laid themselves to feast, when God called them to mourn and weep.

Eat with excess, as Mat 24:37,38 Lu 12:19,20 .

The lambs out of the flock the very best in all their flock, and probably they chose them out first, before they set out lambs for sacrifices; or else these gluttonous judges and rulers eat the best lambs, not of their own, but out of poor oppressed men’ s flocks.

The calves those that were fattest too,

out of the midst of the stall kept on purpose to make them most delicious and nourishing meat.

Poole: Amo 6:5 - Viol // Invent to themselves instruments of music // Like David

Woe to them that, in a time of deepest morning, do entertain themselves with songs, and with greatest skill sing to their musical instruments, as if they had no greater thing to mind!

Viol or lute, or gittern, one kind put for every one used in their feastings at this time of Amos.

Invent to themselves instruments of music not content with known, old-fashioned music, they find out new instruments, new songs and tunes.

Like David in imitation of David, as they profanely pretend, or else emulating his skill, and preferring their own feast songs and music before his temple music and songs. We may imagine what songs such ungodly, cruel, voluptuous men would sing, and what tunes they would set too, on such occasions, viz. loose, profane, and impure enough.

Poole: Amo 6:6 - That drink wine in bowls // Anoint themselves with the chief ointments // But they are not grieved for the affliction of Joseph

The prophet continues the woe still to these riotous feasters; the jovial, banqueting, dancing, and singing judges.

That drink wine in bowls not in little vessels, not in moderate glasses or cups, as beseemed sober men, but in great vessels, called bowls; and it is likely they drank these filled as full as they could hold too, and in design to drink each other down.

Anoint themselves with the chief ointments: in those hot countries this anointing was needful to refresh and strengthen the limbs, and it was much used. But here the effeminate use of it, at such a time, and by such men, at feasts, is condemned as a great excess and provoking sin, which God will punish.

But they are not grieved for the affliction of Joseph nothing affected with or troubled for the public calamities of their country, though they were sore ones, brought on them by the Syrians, and by their own divisions and civil wars: both kingdoms of Judah and Israel were in a very low, afflicted state, but these rulers and grandees live, feast, sing, and dance, as if no sad occasion called for other carriage.

Poole: Amo 6:7 - Therefore // Now shall they go captive // With the first that go captive // The banquet // That stretched themselves // Shall be removed

Therefore for this sin of unseasonable feasting added to all former sins; much like that Isa 22:14 .

Now shall they go captive who ruled others, and whose character you have Amo 6:1-3 , &c., who put far from them the evil day, &c., these shall certainly be carried captive.

With the first that go captive and as they deserve by their sins, so shall they be carried away the first of any; God’ s hand in punishing them shall be as eminent as their hand was in sinning.

The banquet the feastings of voluptuous ones, shall cease.

That stretched themselves: see Amo 6:4 .

Shall be removed God will send the Assyrians to take away the banquet, and to bring in a bill, a reckoning, for these secure sinners, who shall be removed too, as well as their banquet is; they shall go into captivity, and there in sorrows dearly pay for all their luxury, inhumanity, and security.

Poole: Amo 6:8 - Saith the Lord the God of hosts // I abhor // the excellency of Jacob // And hate his palaces // I will deliver up the city // With all that is therein

The secure, incredulous, and atheistical among the judges of Israel are here spoken to especially, and the prophet assures them that God had sworn by himself that they should be punished, and in the manner he had foretold.

Saith the Lord the God of hosts God assureth his prophet, that the prophet might attest it to his hearers.

I abhor I look with detestation, and remember with loathing,

the excellency of Jacob all that the seed of Jacob account a glory and excellency to them, and in which they do put their trust, all their external privileges and ceremonious worship.

And hate his palaces in which violence is stored up, in which luxury abounds.

I will deliver up the city Jerusalem, Samaria, and all the other cities.

With all that is therein both persons and things; Assyria first shall sweep away all out of Israel and Samaria, and Babylonians next shall carry away Judah, Jerusalem, and all in it.

Poole: Amo 6:9 - It shall come to pass // If there remain // Ten men in one house // They shall die

It shall come to pass the thing is decreed, and shall take effect.

If there remain or escape the enemies’ sword, or the famine of Samaria, besieged three years.

Ten men in one house many men, for it is a certain number expressed, though an uncertain be understood.

They shall die either of pestilence, or by some other stroke of God’ s hand; though they escape a while they shall not finally escape, 2Ki 17:5 .

Haydock: Amo 6:1 - Wealthy // State

Wealthy. Septuagint, Syriac, and Arabic, "despisers of Sion." Hebrew also, "who hate Sion." The prophecy wholly regards Israel. (Calmet) ---

It is a great crime for the rich to neglect the poor; but still more so, when wealthy clergymen shew no compassion for the spiritual or corporal wants of their neighbours. (Worthington) ---

State. Hebrew, "to whom the house of Israel comes" for judgment.

Haydock: Amo 6:2 - Chalane

Chalane. Ctesiphon (Calmet) was built on its ruins, Genesis x. 10. (Haydock) ---

Why do you imitate these cities? or, has their greatness protected them? Phul probably took Chanane, and Jeroboam II the other cities, ver. 15., and 4 Kings xiv. 25. At that time there was no appearance of the kingdom being destroyed; yet Amos composes a funeral canticle, to shew the certainty of the event.

Haydock: Amo 6:3 - Separated

Separated. Hebrew, "remove the evil day," as if it would not overtake you, Ezechiel xii. 22. Septuagint, "who are praying (Calmet) or coming (Grabe) to the evil day, approaching and touching false sabbaths." (Haydock) ---

They pray to be delivered, while they continue (Calmet) their false worship. (Haydock)

Haydock: Amo 6:4 - Ivory // Wanton

Ivory, with which the beds for eating were adorned, ver. 7. (Calmet) ---

Wanton. Hebrew, "stretch themselves out upon their," &c. (Haydock)

Haydock: Amo 6:5 - David

David. They think they excel him in music; but he consecrated his talent to a better purpose. (Calmet) ---

Septuagint, "they deemed them stable, and not fugitive things." (Haydock) ---

They have placed their chief good in such pleasures. (Theodoret) (Calmet)

Haydock: Amo 6:6 - In bowels // Joseph

In bowels. Septuagint, "refined," (Haydock) or cleared of the dregs. ---

Joseph, of their brethren, or they seem to have no share in the sufferings of mankind, Psalm lxxii. 5.

Haydock: Amo 6:7 - Luxurious

Luxurious. Hebrew, "the feast of those who stretch themselves out, shall," &c. Septuagint, "the neighing shall be removed from Ephraim." His lusts shall be punished, Jeremias v. 8. ---

Some translate [the] Hebrew, "the mourning of those who stretch themselves on their beds is at hand." Others, "their funeral feast is distant." None shall bewail their death. So ambiguous is the original. (Calmet)

Haydock: Amo 6:8 - Jacob

Jacob. God loved the humility of the patriarch, and hated the pride of his posterity. (Worthington)

Haydock: Amo 6:9 - Die

Die. Their numbers will not protect them from the plague.

Gill: Amo 6:1 - Woe to them that are at ease in Zion // and trust in the mountain of Samaria // which are named the chief of the nations // to whom the house of Israel came

Woe to them that are at ease in Zion,.... Or "secure" ^c there; which was a strong hold, the city of David, the seat of the kings of Judah; where their court was kept, and the princes and chief men resided and thought themselves safe, the place being well fortified with walls, towers, and bulwarks: or "at ease"; that is, in easy, prosperous, comfortable circumstances of life; as Job was before his troubles, and others he mentions, Job 16:12; though to be in such a state is not criminal, but a blessing of Providential goodness, for which men should be thankful, and make use of it aright: but "woe to the rich in Zion" ^d, as the Vulgate Latin Version renders it, when they have nothing else but temporal riches; this is all their portion, and the whole of their consolation, Luk 6:24; when they trust in these uncertain riches, and consume them on their lusts, as described in the following verses; are unconcerned at the troubles of others, and give them no relief, but despise them, Job 12:5; and even are thoughtless about their own future state, and put away the evil day far from them, Luk 12:19; and such are they who like Moab are at ease from their youth as to their spiritual state, Jer 48:11; never had any true sight of sin, or sense of danger; never complain of a body of sin, or are concerned about sins of omission or commission; nor troubled with the temptations of Satan, and have no fears and doubts about their happiness; and such there be who yet are in Zion, or in a church state, which Zion often signifies; and being there, trust in it, and in the privileges of it, and so are secure, and at ease; such are the foolish virgins and hypocrites, who place their confidence in a profession of religion, in being church members, and in their submission to external ordinances, and so cry Peace, peace, to themselves, when, destruction is at hand: and are moreover at ease, and wholly unconcerned about the affairs of Zion, both temporal and spiritual, and especially the latter; they do not trouble themselves about the doctrines they hear, whether truth or error; and about the success of them, whether they are made useful for conversion and edification; and about the continuance of a Gospel ministry, and a succession in it; and about the discipline of the church of God, and the walk of professors; or about what trials and afflictions are like to come upon the churches; or about the judgments of God in the earth; and therefore such carnal secure persons are either called upon to awake out of their sleep, and come off of their beds of ease, and shake off their vain confidence and carnal security; for the word may be rendered "ho" ^e, as a note of calling, as in Isa 55:1; or a threatening of calamity is denounced upon them, that the day of the Lord should come upon them as a thief in the night, or as a snare upon them that dwell on earth, and they be surprised with the midnight cry, and with the terrors of devouring flames, as the foolish virgins and hypocrite's in Zion will, Mat 25:6. The Septuagint, Syriac, and Arabic versions, render it, "who despise Zion", or "neglect" her; and the word is sometimes used of insolent persons, and to express their insolence; see Isa 37:29; and so may be understood, not of the Jews in Jerusalem, but of the ten tribes, as the following clause; who despised Zion, the city of solemnities, the temple; and, the worship of God there, and set up the calves at Dan and Bethel, and worshipped them; and therefore a woe is denounced upon them;

and trust in the mountain of Samaria; in the city of Samaria, built on a mountain, a strong fortified city, where they thought themselves safe; the royal city of the kings of Israel, the head of Ephraim, and the metropolis of the ten tribes, who here are intended: though the words may be rendered, and the sense given a little different from this, as woe to the "confident" ones that ate in Samaria ^f; not that put their trust in Samaria, but dwell there; but, however, are confident in their own strength, wealth, and might. The Targum is,

"that trust in the fortress of Samaria;''

see 1Ki 16:24;

which are named the chief of the nations; the persons at ease in Zion, and trusted in Samaria, were the principal men of both nations, Judah and Israel; or these cities of Zion and Samaria were the chief of the said nations: Zion, Which was near Jerusalem, and includes it, was the metropolis of Judea; as Samaria was the head city of Ephraim, or the ten tribes. The Targum is, that

"put the name of their children, as the name of the children of the nations;''

as the Jews did in later times, giving their children the names of Alexander, Antipater, &c.

to whom the house of Israel came; meaning not to the seven nations, of which the two named cities were chief, into which Israel entered, and took possession of, and dwelt in; for Samaria never belonged to them, but was built by Omri king of Israel, long after the entrance of the Israelites into the land of Canaan, 1Ki 16:24; but the cities of Zion and, Samaria, into which the whole house of Israel came, or had recourse unto, at certain times: the ten tribes came to Samaria, where their kings resided, the court was kept, and the seats of judgment were; and the two tribes came to Zion, to Jerusalem, to the temple there, to worship the Lord.

Gill: Amo 6:2 - Pass ye unto Calneh, and see // and from thence go ye to Hamath the great // then go down to Gath of the Philistines // be they better than these kingdoms? or their border greater than your border

Pass ye unto Calneh, and see,.... What is become of that city, which was in the land of Shinar, an ancient city, as early as the days of Nimrod, and built by him, and was with others the beginning of his kingdom, Gen 10:10; it belonged to Babylon, and is by Jarchi here interpreted by it, being put for Babel, as he supposes. According to Jerom ^g, it is the same city, sometimes called Seleucia, in his days Ctesiphon; very probably it had been lately taken by the king of Assyria, and therefore made mention of; see Isa 10:9; where it is called Calno;

and from thence go ye to Hamath the great; the same with Antiochia, as Jarchi and Jerom; called the great, to distinguish it from Hamath the less, sometimes called Epiphania; or from Hamathzobah, near Tadmor, or Palmyra, in the wilderness, 2Ch 8:3; though it might be so called with respect to its own grandeur and magnificence; as Sidon is called "Sidon the great", though there was no other, Jos 11:8; for it was a royal city; we read of Toi, king of Hamath, in the times of David, 2Sa 8:9. It is placed by Josephus ^h on the north of the land of Canaan; and so it appears to be, and to be between Damascus and the Mediterranean sea, from Eze 47:15. Abu'lfeda ⁱ, a learned prince, who reigned in Hamath, and should know its situation, places it on the Orontes, between Hems and Apamea, that river surrounding it on the east and north. The learned Vitringa ^k thinks that neither Antiochia nor Epiphania are meant, but the city Emissa; which Ammianus Marcellinus ^l makes mention of along with Damascus, as a famous city in Syria, equal to Tyre, Sidon, and Berytus: and of the same opinion was Theodoret ^m among the ancients, and so Calmet ⁿ of late. And so Hamath and Damascus are mentioned together as recovered by Jeroboam, 2Ki 14:28; very probably the kingdom of Hamath became subject to the kings of Damascus; see Jer 49:23; but, be it what place it will, it is very likely it had been lately spoiled by the king of Assyria; see Isa 37:13.

then go down to Gath of the Philistines; one of their five principalities, and a chief one, so called to distinguish it from other Gaths, as Gathhepher, Gathrimmon. It stood about five or six miles south of Jamnia, about fourteen south of Joppa, and thirty two west of Jerusalem. A village of this name as shown, as Jerom ^o says, five miles from Eleutheropolis, as you go to Diospolis or Lydda, and is taken to be the same place. It is famous for being the birthplace of Goliath; and is called in 2Sa 8:1; compared with 1Ch 18:1, Methegammah, or the bridle of Ammah, or Metheg and her mother; that is, Gath and her daughters. Reland ^p thinks Gath is the city Cadytis of Herodotus ^q, who says it is a city of the Syrians, called Palestines or Philistines, and speaks of the mountains of it; and this city was not far from the mountainous country of Judea: now this city had been taken by Hazael, king of Syria, and its wall was broke down by Uzziah, king of Judah, 2Ki 12:17;

be they better than these kingdoms? or their border greater than your border? that is, do Calneh, Hamath, and Gath, excel in dignity and grandeur, in wealth and strength, the kingdoms of Israel and Judah? or are they of a larger circumference, and exceed them in length and breadth? no, they did not; and therefore the more ungrateful were Israel and Judah to sin against the Lord as they had done, who had given them such rich and large kingdoms, and therefore might expect to be taken and spoiled as well as they: though some think there is a change of number and persons in the text, and that the sense is, are you better than these kingdoms, or your border greater than theirs? and, if not, you may expect to fare as they; see a like expression in Nah 3:8.

Gill: Amo 6:3 - Ye that put far away the evil day // and cause the seat of violence to come near

Ye that put far away the evil day,.... The day of Israel's captivity, threatened by, the Lord, and prophesied of by the prophets; by this prophet, and by Hoshea and others: this they endeavoured to put out of their minds and thoughts, and supposed it to be at a great distance, yea, hoped it never would be; and like the Jews, with respect to their captivity, and the destruction of their city, said it was not near, but prolonged, yea, would never come to pass, Eze 11:3; so some men put far from them the day of death; which though to a good man is better than the day of his birth, yet to a wicked man is an evil and terrible day; he do not care to hear or speak, or think of it, lest it should dampen his carnal joys and pleasures: as also the day of Christ's coming to judgment; which though a good man hastens to in his affections, desires, and prayers, wicked men set at the greatest distance, yea, scoff at it, as believing it never will be, and to show that they are in no pain or uneasiness about it; see Isa 56:12. The Vulgate Latin version renders it, "who are separated to the evil day"; appointed to it; foreordained to this condemnation; destined to ruin and destruction for their sins; see Pro 16:4;

and cause the seat of violence to come near; boldly venture upon the commission of acts of injustice, rapine, and violence, on a presumption the evil day threatened will never come; or place themselves on the bench in courts of judicature, and there, without any manner of concern, commit the greatest acts of unrighteousness, as believing they shall never be called to an account for them by God or man.

Gill: Amo 6:4 - That lie upon beds of ivory // and stretch themselves upon their couches // and eat the lambs out of the flock // and the calves out of the midst of the stall

That lie upon beds of ivory,.... That were made of it, or inlaid with it, or covered with it, as the Targum; nor was it improbable that these were made wholly of ivory, for such beds we read of: Timaeus says ^r, the Agrigentines had beds entirely made of ivory; and Horace ^s also speaks of such beds: and if any credit can be given to the Targums of Jonathan and Jerusalem on Gen 50:1. Joseph made his father Jacob to lie on a bed of ivory. Indeed, the Latin interpreters of these Targums render it a cedar bed; but Buxtorf ^t conjectures that ivory is meant by the word used; and so Bochart ^u translates it; on these they lay either for sleep and rest, or to eat their meals;

and stretch themselves upon their couches; for the same purposes, living in great splendour, and indulging themselves in ease and sloth; as it was the custom of the eastern countries, and is of the Arabs now; that they make little or no use of chairs, but either sitting cross legged, or lying at length, have couches to lie on at their meals; and when they indulge to ease, they cover or spread their floors with carpets, which for the most part are of the richest materials. Along the sides of the wall or floor, a range of narrow beds or mattresses is often placed upon these carpets; and, for their further ease and convenience, several velvet or damask bolsters are placed upon these, or mattresses ^w, to lean upon, and take their ease; see Eze 13:18; and thus, and in some such like manner, did the principal men of the people of Israel indulge themselves. Some render it, "abound with superfluities"; the Septuagint and Vulgate Latin versions, "are lascivious"; and the Arabic version, "burn in lust"; and so some of the Jewish writers interpret it of their committing adulteries, and all uncleanness, on their beds and couches;

and eat the lambs out of the flock; pick the best and fattest of them for their use: so the Targum,

"eat the fat of the sheep:''

and the calves out of the midst of the stall; where they are put, and kept to be fattened; from thence they took what they liked best, and perhaps not out of theft own flocks and stalls, but out of others, and with which they pampered themselves to excess.

Gill: Amo 6:5 - That chant to the sound of the viol // and invent to themselves instruments of music, like David

That chant to the sound of the viol,.... Or psaltery; an instrument of twelve cords, and that gave twelve sounds, as Josephus ^x says, being stricken with the fingers; and to these sounds these men chanted or quivered, made like sounds with their voice, which they raised higher or lower, according to the sound of the instrument: they "particularized", as the word signifies ^y; or observed the divisions and distinctions of notes and sounds, by the modulation of their voice:

and invent to themselves instruments of music, like David: not content with old ones, such as were used in former times, they invented new instruments and new tunes, and new songs to sing to them; as David made songs and invented several instruments of music to sing them upon and to, in religious worship, and for the praise and glory of God; so these men invented new ones to indulge their carnal mirth and jollity, in which they thought themselves to be justified by the example of David.

Gill: Amo 6:6 - That drink wine in bowls // and anoint themselves with the, chief ointments // but they are not grieved for the affliction of Joseph

That drink wine in bowls,.... Not in small cups or glasses, but in large bowls, that they might drink freely, even to drunkenness; hence we read of the drunkards of Ephraim, or the ten tribes, Isa 28:1; or "drink in bowls of wine"; which is much to the: same sense. The Targum is,

"that drink wine in silver phials;''

and anoint themselves with the, chief ointments; which Jarchi says was balsam, and the best is that which grew about Jericho; this they did not for moderate refreshment, but for pleasure, and to indulge themselves in luxury:

but they are not grieved for the affliction of Joseph; or the "breach" of him ^z; that was made upon him by some enemy or another: either what had been already made; Kimchi thinks it respects the carrying captive of some before the reign of Jeroboam; or it may regard the distress Pul king of Assyria gave to Israel, in the times of Menahem; or the carrying captive the inhabitants of several places by Tiglathpileser, king of Assyria, in the times of Pekah, 2Ki 15:19; or else, as Jarchi thinks, this refers to some breach and affliction to come, which these men were unconcerned about; even what they heard from the mouth of the prophets should come to them; that the kingdom of the house of Israel should case, and be utterly took away, Hos 1:4; which was fulfilled by Shalmaneser, who carried Israel captive into the cities of the Medes, 2Ki 17:6; but the prophecy of this did not trouble them, or make them sick at heart, as the word ^a signifies, nor any present affliction that might attend them; they did not weep with them that weep, were men of hard hearts, that had no sympathy with their brethren and fellow creatures. It is thought that here is some allusion to the attitude of Joseph's brethren to him, when in the pit, and sold by them into Egypt; or to the chief butler's forgetfulness of him, when advanced, and amidst his cups.

Gill: Amo 6:7 - Therefore now shall they go captive with the first that go captive // and the banquet of them that stretched themselves shall be removed

Therefore now shall they go captive with the first that go captive,.... That is, these men, who were the first and chief in the nation, who would not believe the day of Israel's captivity would ever come; or, however, had very distant apprehensions of it; but indulged and gratified their several senses of tasting, hearing, smelling, in a carnal way, and had no sympathy with and compassion upon their afflicted brethren; these should be the first the enemy should lay hold upon, and carry captive; as we find the royal family, the princes and nobles, the courtiers and chief tradesmen, were the first that were carried captive of the Jews, in Jeconiah's captivity, 2Ki 24:12;

and the banquet of them that stretched themselves shall be removed; that stretched themselves upon couches, Amo 6:4; they shall have no more banquets or feasting bouts to attend to, by stretching themselves out, and lying upon couches at their ease; these shall be taken from them; and be glad of bread and water in an enemy's country, without a couch to recline upon. Some understand this of a funeral banquet, as in Jer 16:5; and so the sense is, that when they die, they shall not have that honour done to their memory, as to have a funeral feast provided for those that attend their burial, as was customary. Kimchi interprets it, "the mourning of such shall draw nigh" ^b; and according to his father, Joseph Kimchi, the word in the Arabic language signifies to lift up the voice, either in mourning or joy; and so may signify, that as all feasts, and the joy that attends them, should be removed, which is the sense of the Targum, instead of that, mourning should take place; or they should be deprived of the common ceremony at death of mourning men and women.

Gill: Amo 6:8 - The Lord God hath sworn by himself // saith the Lord, the God of hosts, I abhor the excellency of Jacob // and hate his palaces // therefore will I deliver up the city, with all that is therein

The Lord God hath sworn by himself,.... Because he could swear by no greater, Heb 6:13; which shows the importance and certainty of the thing sworn to, and is as follows:

saith the Lord, the God of hosts, I abhor the excellency of Jacob; or, "the pride of Jacob" ^c; of Israel, of the ten tribes, remarkable for their pride; hence called the crown of pride, Isa 28:3; it may include all that was glorious, valuable, and excellent among them, of which they were proud; their kingdom, riches, wealth, and strength, their fortified cities and towns: if Judah is comprehended in this, it may regard the temple, which was their excellency, and in which they gloried. So the Targum paraphrases it,

"the house of the sanctuary of the house of Jacob;''

and in like manner Jarchi, Kimchi, and Ben Melech, interpret it;

and hate his palaces; the palaces of the king and nobles, and great men, which should fall into the enemy's hand, and be plundered and destroyed; which is meant by the Lord's abhorrence and hatred of them, this being an evidence of it;

therefore will I deliver up the city, with all that is therein; or, "with its fulness" ^d; with all its inhabitants and riches; according to Jarchi, the city of Jerusalem is meant; though rather the city of Samaria, unless both are intended, city for cities; since the chief men both of Israel and Judah seem to be addressed, Amo 6:1.

Gill: Amo 6:9 - And it shall come to pass // if there remain // ten men in one house // that they shall die

And it shall come to pass,.... When the city is delivered up and taken:

if there remain; who are not carried captive, or destroyed by the sword:

ten men in one house; that is, many, a certain number for an uncertain:

that they shall die; either with famine, or by the pestilence, though they have escaped the other calamities; so general shall the destruction be, by one means or another.