Amos 6:1-7

Condemnation of the nobles, Amos 6:1-7.

1. Woe See on Amos 5:18.

That are at ease Margin, “secure.” In a bad sense, those who are recklessly at ease, who are insensible to the dangers lurking on every side (Isaiah 32:9).

Zion Jerusalem (Amos 1:2), the center of the southern kingdom. There is no reason for regarding this a later interpolation. While the commission of Amos was primarily to the north, it would be strange if, as a citizen of Judah, he would never make mention in his discourses of the home land; especially since conditions in Judah called for the same denunciation as those in the north. Nor is there any reason for giving to the clause a meaning different from that suggested by the English translation.

Trust R.V., “are secure.” Not, who put their trust in the mountain of Samaria rather than in God, but identical in meaning with “are at ease” (Isaiah 32:9; Isaiah 32:11).

Which are named chief of the nations R.V., “the notable men of the chief of the nations.” The Hebrew is ambiguous. A.V. connects chief with the subject of the preceding relative clauses. Those who live at ease and are secure are the chief, or leaders, of the nations, that is, of Israel and Judah. The Revisers understood the words differently. The first word in Hebrew, apparently entirely misunderstood by A.V., they took in apposition to the preceding relative clauses, at the same time connecting chief with nations. The first word means literally the marked ones, those who stand out prominently on account of wealth and position; therefore, notable, or, distinguished. These persons are further described as belonging to the chief of the nations, Israel, which, as the chosen people of Jehovah, occupied a unique place among the nations of the world (Exodus 19:5). Some, with less probability, consider the expression ironical: Israel is the chief only according to the erroneous estimate of the people. In order to indicate even more clearly the responsibilities of the leaders and the guilt arising from their failure to meet them, the prophet adds, to whom the house of Israel came For judgment and guidance. The house of Israel includes the inhabitants of both kingdoms.

The natural continuation of Amos 6:1 Isaiah 3 ff.; Amos 6:2 seems to interrupt the thought. For this and the additional reason that the verse is thought to contain historical allusions unsuitable in the time of Amos many commentators consider Amos 6:2 a later interpolation. The second reason is not conclusive, for the historical situation presupposed in Amos 6:2 is by no means certain (see below). Hence, other commentators see no sufficient reason for denying it to Amos, but they admit that it may not be in its original place. Still others, though conceding that the abruptness in transition is very marked, accept it as coming from Amos and retain it in its present position. In view of this divergence of opinion, it may be best, for the present, to retain the verse where it now stands and to interpret it as an utterance of Amos. But when this is done the interpretation still remains doubtful. In fact, two interpretations are possible: one connecting Amos 6:2 more closely with Amos 6:1, the other joining Amos 6:2-3 ff. If the former is accepted, the verse is an illustration of the superiority of Israel, justifying the designation “chief of the nations”; the localities named are examples of marked prosperity, which is, however, far inferior to that of Israel. By implication attention is directed to Israel’s greater ingratitude. The latter thought receives additional emphasis in Amos 6:3-6, leading up to the announcement of judgment in Amos 6:7. The other interpretation sees in the cities mentioned examples of fallen greatness and makes the verse a warning to Israel. These cities, once prominent, are now in ruin; therefore, let Israel take heed, for it may suffer a similar fate. To the first interpretation the objection may be made that the cities named, especially Calneh and Gath, were not among the most prominent cities of the eighth century B.C. Would not the prophet have selected more celebrated localities, had he desired to bring before the people examples of marked prosperity? Against the second it may be said that it is exceedingly doubtful that the three places were in ruin at the time of Amos. Gath, it is true, is not named in Amos 1:7-8, but the silence is not conclusive evidence of the city’s disappearance from the scene. On the whole, the first interpretation is preferable. If we knew more of the history of the places mentioned we might understand why Amos selected these rather than some that, judging from our present knowledge, appear to have been more prominent in his day.

Calneh Not the Calneh of Genesis 10:10, but the Calno of Isaiah 10:9. Where the place is to be sought is not quite certain.

Various identifications have been proposed; the most probable is that which connects Calneh with the Assyrian Kullani, mentioned in the Eponym Canon as having been conquered by Tiglath-pileser III in 738. Since in that year the latter was fighting in northern Syria, Kullani must have been located there; and it has sometimes been identified with the modern village Kullanhou, about six miles from Arpad, a little north of Aleppo. This identification is supported by Isaiah 10:9, where Calno and Arpad are named together.

Hamath In ancient times a city and city state of great prominence (2 Samuel 8:9; 2Ki 23:33 ; 2 Kings 25:21; Isaiah 10:9). It is mentioned frequently in the Assyrian inscriptions; its armies fought in the battle of Karkar in 854; Tiglath-pileser III annexed a large part of its territory to Assyria; in 720 Sargon reconquered the city and flayed its king alive. The present name of the city is Hama; it is located on the Orontes, about one hundred and fifty miles north of Dan. Its population at the present time is estimated variously from thirty thousand to sixty thousand.

From the far north they are to sweep down to the far south.

Gath One of the five principal cities of Philistia (see on Amos 1:6-8). Its location is not altogether beyond doubt, though many scholars are inclined to identify it with the modern Tel-es-Safi, about eleven miles southeast of Ekron (Amos 1:8). The Tel-el-Amarna tablets bear witness to its great antiquity. In an inscription of Sargon, a city Gimtu Asdudim (Gath of Ashdod?) is mentioned, but it is not certain that this is the Gath of the Old Testament.

They The cities enumerated.

These kingdoms Israel and Judah.

Their border The extent of their territory. Having named the cities, the prophet requests his hearers to compare their own resources with those of the three cities and to decide which is the more favored. The decision he expects to be in favor of Israel. But if Israel is the more favored, how base its ingratitude!

Amos 6:3 continues the condemnation of the reckless skepticism and luxury of the nobles.

Put far away Not in reality, but in their own minds; they refuse to believe that it is near.

Evil day As described in Amos 5:18-20.

Cause the seat (literally, sitting) of violence to come near “They prepare in their very midst a place where, instead of justice, violence may sit enthroned.” Emendations are not necessary.

Amos 6:4 describes the luxury and self-indulgence.

Beds Better, divans, or, couches.

Of ivory With frames made of ivory, or whose frames were inlaid with pieces of ivory. These “ivory couches” are often mentioned in the Assyrian inscriptions. Sennacherib claims to have received some as a part of the tribute paid by Hezekiah of Judah (Taylor Cylinder, III, 50. 36).

Stretch themselves While eating. The ancient custom seems to have been to sit while eating ( Jdg 19:6 ; 1 Samuel 20:5; 1 Samuel 20:24; 2 Kings 4:10). Reclining is first mentioned in this passage; it may have been a foreign custom introduced by the self-indulgent nobles. The innovation would appear to the simple shepherd prophet an abomination. At a later period reclining at the table became the common custom (Matthew 10:9). Another indication of wanton luxury is the eating of only the tenderest and most delicate meats.

Lambs Not the common Hebrew word for lamb, but one implying choice quality (Deuteronomy 32:14; 1 Samuel 15:9).

Calves out of the midst of the stall Kept there to be artificially fattened (Jeremiah 46:21; Malachi 4:2; compare Luke 15:23). The feasts were accompanied by excesses of every sort (5, 6).

Chant R.V., “sing idle songs.” Various translations and interpretations of the verb have been suggested. That the reference is to music accompanying the feasts (Amos 5:23; Isaiah 5:12; Isaiah 24:9) cannot be doubted, but since the verb occurs only in this place in the Old Testament its exact meaning is uncertain. However, R.V. is probably correct.

Viol See on Amos 5:23. Of uncertain meaning and subject to much discussion is also the last clause of the verse, in which LXX. differs considerably from the Hebrew.

Invent Or, devise, the most natural meaning of the verb here.

Instruments of music, like David Since no other canonical book speaks of David as the inventor of musical instruments, margin R.V. reads “like David’s,” that is, like those owned by David (1 Samuel 16:18). Cheyne changes the text so as to remove all reference to David and reads Amos 6:5, “who play on timbrel and harp, and rejoice at the sound of song.” Marti reads, “who consider themselves equal to David in understanding songs.” There is no external evidence warranting these emendations. If the present text is original, whether we accept the usual or marginal translation, the passage is important in a discussion of the dates of the psalms and of the relation of David to the Psalter, as showing that even at this early date David enjoyed the reputation of possessing extraordinary musical skill, even though the allusion here is not to sacred hymns. For the reason mentioned above some commentators, thinking a reference to musical instruments out of place, translate the Hebrew “melodies of song” or “airs of song.” This translation, however, is contrary to the common usage of the word.

Drink wine in bowls The noun is used commonly to designate the basin in which the sacrificial blood was received; but the emphasis is not on this fact; rather on the large size of the drinking vessels. Cups of ordinary size were too small, they substituted large bowls. Chief ointments [“oils”] The finest and most expensive (see on Joel 1:10).

The thoughts of the nobles were entirely self-centered; their chief ambition was to satisfy their own lusts and fancies; others, even those whose guardians and protectors they should be, must look out for themselves.

Grieved Literally, made sick. The present condition and prospects for the future were such as to make a sensitive person sick in heart and mind, but the selfish nobles had no concern.

Affliction Literally, breach, or, wound. Including the present corruption, which was a sore in the body politic, and the coming calamity, which would inflict incurable wounds (Isaiah 1:5-6).

Joseph See on Amos 5:6.

Amos 6:7 announces the inevitable judgment.

Therefore now The force of the latter is logical, not temporal; the two should be read together, as in Hebrew, “Therefore now,” that is, because of the utter incompetence of the nobles.

Go captive See on Amos 4:3; Amos 5:27; Amos 7:17.

With the first Now they regard themselves superior to all; they will retain the lead when the calamity falls.

Banquet Better, R.V., “revelry”; literally, loud noise.

Stretched themselves The same word as in Amos 6:4 (see there).

Shall be removed Lamentation (Amos 5:16) will take its place. The three Hebrew words of which Amos 6:7 b consists are very similar in sound; this paronomasia would make the utterance even more impressive.