Text -- Amos 6:3 (NET)

6:3 You refuse to believe a day of disaster will come, but you establish a reign of violence.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Amo 6:3

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

Wesley: Amo 6:3

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

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].

Clarke: Amo 6:3

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.

Calvin: Amo 6:3

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 —

TSK: Amo 6:3

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Amo 6:3

Ye that put far away - Probably "with aversion."They bade that day as it were, be gone. The Hebrew idiom expresses, how they would put it off, if they could; as far as in them lay, they "assigned a distance to it, , although they could not remove the day itself. The "evil day"is that same "day of the Lord,"which the scoffers or misbelievers professed to long for Amo 5:18. The thought that the Lord has a Day, in which to judge man, frets or frightens the irreligious, and they use different ways to get rid of it. The strong harden themselves against it, distort the belief in it, or disbelieve it. The weak and voluptuous shut their eyes to it, like the bird in the fable, as if what they dread would cease to be there, because they cease to see it.

And cause the seat - (literally, the session, sitting) of violence to come near They dismissed the thought of the Day of account, in order that they might sin with less fear. They put from them the judgment of God, that they might exercise violence over His creatures. People do not put away the thought of God, except to invite His Enemy into their souls. But therewith, they "brought near"another "seat of violence,"not their own, but upon them. They brought near what they wished to put away, the day, in which, through the violence of the Assyrians, God would avenge their own.

Rib.: "Let them consider this, who put no bound to their sins. For the more they obey their own will, the more they hasten to destruction; and while they think they draw near to pleasures, they draw near to everlasting woes."

Poole: Amo 6:3

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.

Haydock: Amo 6:3

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)

Gill: Amo 6:3

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.

Commentary -- Verse Notes / Footnotes

NET Notes: Amo 6:3

¹ tn Heb “those who push away a day of disaster.”

² tn Heb “you bring near a seat of violence.” The precise meaning of the Hebrew term שֶׁבֶת (shevet, “seat, sitting”) is unclear in this context. The translation assumes that it refers to a throne from which violence (in the person of the oppressive leaders) reigns. Another option is that the expression refers not to the leaders’ oppressive rule, but to the coming judgment when violence will overtake the nation in the person of enemy invaders.

Geneva Bible: Amo 6:3

Ye that put far away the ^{( d )} evil day, and cause the seat of violence to come near;

^{( d )} You that continue still in your wickedness, and think that God's plagues are not at hand, but give yourselves to all idleness, lustfulness, and disorder.

Commentary -- Verse Range Notes

TSK Synopsis: Amo 6:1-14

1 The wantonness of Israel,

7 shall be plagued with desolation;

12 and their incorrigibleness shall end in affliction.

Maclaren: Amo 6:1-8

The Carcass And The Eagles

Woe to them that are at ease in Zion, and trust in the mountain of Samaria, which are named chief of the nations, to whom the house of Israel came! 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? 3. Ye that put far away the evil day, and cause the seat of violence to come near; 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; 5. That chant to the sound of the viol, and invent to themselves instruments of musick, like David; 6. That drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph. 7. Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed. 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.'--Amos 6:1-8.

AMOS prophesied during the reign of Jeroboam, the son of Joash. Jeroboam's reign was a time of great prosperity for Israel. Moab, Gilead, and part of Syria were reconquered, and the usual effects of conquest, increased luxury and vainglory, followed. Amos was not an Israelite born, for he came from Tekoa, away down south, in the wild country west of the Dead Sea, where he had been a simple herdsman till the divine call sent him into the midst of the corrupt civilisation of the Northern Kingdom. The first words of his prophecy give its whole spirit: The Lord will roar from Zion.' The word rendered roar' is the term specially used for the terrible cry with which a lion leaps on its surprised prey (Amos 3:4-8). It is from Zion, the seat of God's Temple, that the roar' proceeds, and Amos's prophecy is but the echo of it in Israel.

The prophecy of judgment in this passage is directed against the sins of the upper classes in Samaria. They are described in Amos 6:1 as the notable men, to whom the house of Israel come,' which, in modern language, is just conspicuous citizens,' who set the fashion, and are looked to as authorities and leaders, whether in political or commercial or social life. The word by which they are designated is used in Numbers 1:17:' Which are expressed by name.' The word' carried back the thoughts of the degenerate aristocracy of Israel to the faith and zeal of their forefathers' (Pusey, Minor Prophets, on this verse). Israel, Amos calls The first of the nations.' It is singular that such a title should be given to the nation against whoso corruption his one business is to testify, but probably there is keen irony in the word. It takes Israel at its own estimate, and then goes on to show how rotten, and therefore short-lived, was the prosperity which had swollen national pride to such a pitch. The chiefs of the foremost nation in the world should surely be something better than the heartless debauchees whom the Prophet proceeds to paint. Anglo-Saxons on both sides of the Atlantic, who are by no means deficient in this same complacent estimate of their own superiority to all other peoples, may take note. The same thought is prominent in the description of these notables as "at ease.' They are living in a fool's paradise, shutting their eyes to the thunder-clouds that begin to rise slowly above the horizon, and keeping each other in countenance in laughing at Amos and his gloomy forecasts. They trusted in the mountain of Samaria,' which, they thought, made the city impregnable to assault. No doubt they thought that the Prophet's talk about doing right and trusting in Jehovah was very fanatical and unpractical, just as many in England and America think that their nations are exalted, not by righteousness, but by armies, navies, and dollars or sovereigns.

Amos 6:2 is very obscure to us from our ignorance of the facts underlying its allusions. In fact, it has been explained in exactly opposite ways, being taken by some to enumerate three instances of prosperous communities, which yet are not more prosperous than Israel, and by others to enumerate three instances of God's judgments falling on places which, though strong, had been conquered. In the former explanation, God's favour to Israel is made the ground of an implied appeal to their gratitude; in the latter, His judgments on other nations are made the ground of an appeal to their fear, lest like destruction should fall on them.

But the main points of the passage are the photograph of the crimes which are bringing the judgment of God, and the solemn divine oath to inflict the judgment. The crimes rebuked are not the false worship of the calves, though in other parts of his prophecy Amos lashes that with terrible invectives, nor foul breaches of morality, though these were not wanting in Israel, but the vices peculiar to selfish, luxurious upper classes in all times and countries, who forget the obligations of wealth, and think only of its possibilities of self-indulgence. French noblesse before the Revolution, and English peers and commercial magnates, and American millionaires, would yield examples of the same sin. The hardy shepherd from Tekoa had learned plain living and high thinking' before he was a prophet, and would look with wondering and disgusted eyes at the wicked waste which he saw in Samaria. He begins with scourging the reckless security already referred to. These notables in Israel were at ease' because they put far away the evil day,' by refusing to believe that it was at hand, and paying no heed to prophets' warnings, as their fellows do still and always, and as we all are tempted to do. They who see and declare the certain end of national or personal sins are usually jeered at as pessimists, fanatics, alarmists, bad patriots, or personal ill-wishers, and the men whom they try to warn fancy that they hinder the coming of a day of retribution by disbelieving in its coming. Incredulity is no lightning-conductor to keep off the flash, and, listened to or not, the low growls of the thunder are coming nearer.

With one hand these sinners tried to push away the evil day, while with the other they drew near to themselves that which made its coming certain--the seat of violence,' or, rather, the sitting,' or session.' Violence, or wrongdoing, is enthroned by them, and where men enthrone iniquity, God's day of vengeance is not far off.

Then follows a graphic picture of the senseless, corrupting luxury of the Samaritan magnates, on which the Tekoan shepherd pours his scorn, but which is simplicity itself, and almost asceticism, before what he would see if he came to London or New York. To him it seemed effeminate to loll on a divan at meals, and possibly it was a custom imported from abroad. It is noted that the older custom in Israel was to sit while eating.' The woodwork of the divans, inlaid with ivory, had caught his eye in some of his peeps into the great houses, and he inveighs against them very much as one of the Pilgrim Fathers might do if he could see the furniture in the drawing-rooms of some of his descendants. There is no harm in pretty things, but the aesthetic craze does sometimes indicate and increase selfish heartlessness as to the poverty and misery, which have not only no ivory on their divans, but no divans at all. Thus stretched in unmanly indolence on their cushions, they feast on delicacies. Lambs out of the flock' and calves out of the stall' seem to mean animals too young to be used as food. These gourmands, like their successors, prided themselves on having dainties out of season, because they were more costly then. And their feasts had the adornment of music, which the shepherd, who knew only the pastoral pipe that gathered his sheep, refers to with contempt. He uses a very rare word of uncertain meaning, which is probably best rendered in some such way as the Revised Version does: They sing idle songs.' To him their elaborate performances seemed like empty babble. Worse than that, they devise musical instruments like David.' But how unlike him in the use they make of art I What a descent from the praises of God to the idle songs' fit for the hot dining-halls and the guests there! Amos was indignant at the profanation of art, and thought it best used in the service of God. What would he have said if he had been fastened into a front-row box,' and treated to a modern opera?

The revellers drink wine in bowls,' by which larger vessels than generally employed are intended. They drank to excess, or as we might say, by-bucketfuls. So the dainty feast, with its artistic refinement and music, ends at last in a brutal carouse, and the heads anointed with the most costly unguents drop in drunken slumber. A similar picture of Samaritan manners is drawn by (Isaiah 28.), and obviously drunkenness was one of the besetting sins of the capital.

But the darkest hue in the dark picture has yet to be added:' They are not grieved for the affliction (literally, the breach,' or wound') of Joseph.' The tribe of Ephraim, Joseph's son, being the principal tribe of the Northern Kingdom, Joseph is often employed as a synonym for Israel. All these pieces of luxury, corrupting and effeminate as they are, might be permitted, but heartless indifference to the miseries groaning at the door of the banqueting-hall goes with them. The classes' are indifferent to the condition of the masses.' Put Amos into modern English, and he is denouncing the heartlessness of wealth, refinement, art, and culture, which has no ear for the complaining of the poor, and no eyes to see either the sorrows and sins around it, or the lowering cloud that is ready to burst in tempest.

The inevitable issue is certain, because of the very nature of God. It is outlined with keen irony. Amos sees in imagination the long procession of sad captives, and marching in the front ranks, the self-indulgent Sybarites, whose pre-eminence is now only the melancholy prerogative of going first in the fettered train. What has become of their revelry? It is gone, like the imaginary banquets of dreams, and instead of luxurious lolling on silken couches, there is the weary tramp of the captive exiles. Such result must be, since God is what He is. He has sworn' by Himself'; His being and character are the pledge that it will be so as Amos has declared. How can such a God as He is do otherwise than hate the pride of such a selfish, heartless, God-forgetting aristocracy? How can He do otherwise than deliver up the city? God has not changed, and though His mills grind slowly, they do grind still; and it is as true for England and America, as it was for Samaria, that a wealthy and leisurely upper class, which cares only for material luxury glossed over by art, which has condescended to be its servant, is bringing near the evil day which it hugs itself into believing will never come.

MHCC: Amo 6:1-7

Those are looked upon as doing well for themselves, who do well for their bodies; but we are here told what their ease is, and what their woe is. Here is a description of the pride, security, and sensuality, for which God would reckon. Careless sinners are every where in danger; but those at ease in Zion, who are stupid, vainly confident, and abusing their privileges, are in the greatest danger. Yet many fancy themselves the people of God, who are living in sin, and in conformity to the world. But the examples of others' ruin forbid us to be secure. Those who are set upon their pleasures are commonly careless of the troubles of others, but this is great offence to God. Those who placed their happiness in the pleasures of sense, and set their hearts upon them, shall be deprived of those pleasures. Those who try to put the evil day far from them, find it nearest to them.

Matthew Henry: Amo 6:1-7

The first words of the chapter are the contents of these verses; but they sound very strangely, and contrary to the sentiments of a vain world: Woe to those that are at ease! We are ready to say, Happy are those that are at ease, that neither feel any trouble nor fear any, that lie soft and warm, and lay nothing to heart; and wise we think are those that do so, that bathe themselves in the delights of sense and care not how the world goes. Those are looked upon as doing well for themselves that do well for their bodies and make much of them; but against them this woe is denounced, and we are here told what their ease is, and what the woe is.

I. Here is a description of their pride, security, and sensuality, for which God would reckon with them.

1. They were vainly conceited of their own dignities, and thought those would secure them from the judgments threatened and be their defence against the wrath both of God and man. (1.) Those that dwelt in Zion thought that was honour and protection enough for them, and they might there be quiet from all fear of evil, because it was a strong city, well fortified both by nature and art (we read of Zion's strong-holds and her bulwarks ), and because it was a royal city, where were set the thrones of the house of David (it was the head-city of Judah, and therefore truly great), and especially because it was the holy city, where the temple was, and the testimony of Israel; those that dwelt there doubted not but that God's sanctuary would be a sanctuary to them and would shelter them from his judgments. The temple of the Lord are these, Jer 7:4. They are haughty because of the holy mountain, Zep 3:11. Note, Many are puffed up with pride, and rocked asleep in carnal security, by their church-privileges, and the place they have in Zion. (2.) Those that dwelt in the mountain of Samaria, though it was not a holy hill, like that of Zion, yet they trusted in it, because it was the metropolis of a potent kingdom, and perhaps, in imitation of Jerusalem, was the head-quarters of its religion; and by lapse of time the hill of Shemer became with them in as good repute as the hill of Zion ever was. They hoped for salvation from these hills and mountains. (3.) Both these two kingdoms valued themselves upon their relation to Israel, that prince with God, which they looked upon as masking them the chief of the nations, more ancient and honourable than any of them; the first-fruits of the nations (so the word is), dedicated to God and sanctifying the whole harvest. The house of Israel came to them, that is, was divided into those kingdoms, of which Zion and Samaria were the mother cities. Those that were at ease were the princes and rulers, the great men, that were chief of the nations, chief of those two kingdoms, and to whom, having their residence in Zion and Samaria, the whole house of Israel applied for judgment. Note, It is hard to be great and not to be proud. Great nations and great men are apt to overvalue themselves, and to overlook their neighbours, because they think they a little overtop them. But, for a check to their pride and security, the prophet bids them take notice of those cities that were within the compass of their knowledge, that had been as illustrious in their time as ever Zion or Samaria was, and yet were destroyed, Amo 6:2. "Go to Calneh (which was an ancient city built by Nimrod, Gen 10:10), and see what has become of that, it is now in ruins; so is Hamath the great, one of the chief cities of Syria. Sennacherib boasts of destroying the gods of Hamath. Gath was likewise made desolate by Hazael, and not long ago, 2Ki 12:17. Now were they better than these kingdoms of Judah and Israel? Yes, they were, and their border greater than your border, so that they had more reason than you to be confident of their own safety; yet you see what has become of them, and dare you be secure? Art thou better than populous No? "Nah 3:8. Note, The examples of others' ruin forbid us to be secure.

2. They persisted in their wicked courses upon a presumption that they should never be called to an account for them (Amo 6:3): " You put far away the evil day, the day of reckoning, as a thing that shall never come, or you look upon it as at such a distance that it makes no impression at all upon you; you put it far away, and think you can still put it yet further, and adjourn it de die in diem - from day to day, and therefore you cause the seat of violence to draw near; you venture upon all acts of injustice and oppression, and have fellowship with the throne of iniquity, which frames mischief by a law, Psa 94:20. You cause that to come near, as if that would be your protection from these judgments which really ripens you for them."Note, Therefore men take sin to be near them, because they take judgment to be far off from them; but those deceive themselves who thus mock God.

3. They indulged themselves in all manner of sensual pleasures and delights, Amo 6:4-6. These Israelites were perfect epicures and slaves to their appetites. Their dignities (in consideration of which they ought to have been examples of self-denial and mortification), they thought, would justify them in their sensuality; the gains of their oppression and violence, they thought, would bear the charge of it; and they put the evil day at a distance, that they might give them no disturbance in it. That which they are here charged with is not in itself sinful (these things might be soberly and moderately used), but they placed their happiness in the gratification of their carnal appetites; and though they were men in office, that had business to mind, they gave themselves up to their pleasures, spent their time in them, and threw away their thoughts, and cares, and estates upon them. They were in these enjoyments as in their element. Their hearts were upon them; they exceeded all bounds in them, and this at a time when God in his providence was calling them to weeping and mourning, Isa 22:12, Isa 22:13. When they were under guilt and wrath, and the judgments of God were ready to break in upon them, they called for wine and strong drink, presuming that tomorrow shall be as this day, and much more abundant (Isa 56:12), thus walking contrary to God and setting his justice at defiance. (1.) They were extravagant in their furniture. Nothing would serve them but beds of ivory to sleep upon, or to sit on at their meat, when sackcloth and ashes would have become them better. (2.) They were lazy, and humoured themselves in the love of ease. They did not only lie down, but stretched themselves upon their couches, when they should have stirred up themselves to their business; they were willingly slothful, and took a pride in doing nothing; they abound in superfluities (so the margin reads it), when many of their poor brethren wanted necessaries. (3.) They were nice and curious in their diet, must have every thing of the best and abundance of it: They ate the lambs out of the flock (lambs by wholesale) and the calves out of the midst of the stall, the fattest they could lay their hand on; and these perhaps not out of their own flock and their own stall, but taken by oppression from the poor. (4.) They were merry and jovial, and diverted themselves at their feasts with music and singing: They chant to the sound of the viol, sing and play in concert, and they invent new-fashioned instruments of music, striving herein, more than in any thing else, to excel their ancestors; they set their wits on work to contrive how to please their fancy. Some men never show their ingenuity but in their luxury; on that they bestow all their faculty of invention and contrivance. They invent instruments of music, like David, entertain themselves with that which formerly used to be the entertainment of kings only. Or it intimates their profaneness in their mirth; they mimicked the temple-music, and made a jest of that, because, it may be, it was old-fashioned, and they took a pride in bantering it as the Babylonians did when they urged the captives to sing to them the songs of Zion; such was Belshazzar's profaneness when he drank wine in temple-bowls, and such is theirs that sing vain and loose songs in psalm-tunes, on purpose to ridicule a divine institution. (5.) They drank to excess, and never thought they could pour down enough: They drank wink in bowls, not in glasses, or cups (as Jer 35:5); they hate to be stinted, and must have large draughts, and therefore make use of vessels that they can steal a draught out of. (6.) They affected the strongest perfumes: They anoint themselves with the chief ointments, to please the smell, and to make them more in love with their own bodies, and to guard against those presages of putrefaction which they carry about with them while they live. No ordinary ointments would serve their turn; they must have the chief, such as were far-fetched and dear-bought, when cheaper would have served as well.

4. They had no concern at all for the interests of the church of God, and of the nation, that were sinking and going to decay: They are not grieved for the affliction of Joseph; the church of God, including both the kingdoms of Judah and Israel (which are called Joseph, Psa 80:1), was in distress, invaded, insulted, and broken in upon. As to their own kingdom which they were entrusted with the government of, the affairs of which they were directors of, the peace of which they were the conservators of, great breaches were made upon it, upon its peace and welfare; and they were so besotted that they were not aware of them, so indulgent of their pleasures that they never laid them to heart, and had such an aversion to the thing called business that they were in no care or concern to get them repaired. It is all one to them whether the nation sink or swim, so that they can but lie at ease and live in pleasure. Particular persons that belonged to Joseph were in affliction, and they took no cognizance of their case of the wrongs and hardships they sustained and the troubles they were in, nor took any care to relieve them, and right them, contrary to the temper of holy Job, who, when he was in prosperity, wept with him that was in misery and his soul was grieved for the poor, Job 30:25. Some think that, in calling the afflicted church Joseph, there is an allusion to the story of Pharaoh's butler, who, when he preferred to give the cup again into his master's hand, remembered not Joseph, but forgot him, Gen 40:21, Gen 40:23. Thus they drank wine in bowls, but were not grieved for the affliction of Joseph. Note, Those are commonly careless of the troubles of others who are set upon their own pleasures; and it is a great offence to God when his church is in affliction and we are not grieved for it, nor lay it to heart.

II. Here is the doom passed upon them (Amo 6:7): Therefore now shall they go captive with the first that go captive, and shall fall into all the miseries that attend captives; and the banquet of those that stretched themselves upon their couches shall be removed. Their plenty shall be taken from them, and they from it, because they made it the food and fuel of their lusts. 1. Those who lived in luxury shall lose even their liberty; and by being brought into servitude shall be justly punished for the abuse of their dignity and dominion. 2. Those who trusted in the delights and pleasures of their own land shall be carried away into a strange land, and so made ashamed of their pride and confidence; they shall go captive. 3. Those who placed their happiness in the pleasures of sense, and set their hearts upon them, shall be deprived of those pleasures; their banquet shall be removed, and they shall know what it is to fare hard. 4. Those who stretched themselves shall be made to contract themselves, and to come into a less compass. 5. Those who put the evil day far from them shall find it nearer to them than it is to others; those shall go captive with the first who flattered themselves with hopes that if trouble did come they should be the last who should be seized by it. Those are ripening apace for trouble themselves who lay not to heart the trouble of others and of the church of God. Those who give themselves to mirth, when God calls them to mourning, will find it a sin that shall not go unpunished, Isa 22:14.

Keil-Delitzsch: Amo 6:2-3

Amo 6:2 states what the princes of Israel are to see in the cities mentioned, - namely, that they are not better off ( טובים denoting outward success or earthly prosperity) than these two kingdoms, i.e., the kingdoms of Judah and Israel, and that their territories are not larger than theirs. It is very evident that this does not apply to cities that have been destroyed. The double question ה ... אם requires a negative answer. Amo 6:3. assigns the reason for the woe pronounced upon the sinful security of the princes of Israel, by depicting the godless conduct of these princes; and this is appended in the manner peculiar to Amos, viz., in participles. These princes fancy that the evil day, i.e., the day of misfortune or of judgment and punishment, is far away ( מנדּים , piel of נדה = נדד , to be far off, signifies in this instance not to put far away, but to regard as far off); and they go so far as to prepare a seat or throne close by for wickedness and violence, which must be followed by judgment. הגּישׁ שׁבת , to move the sitting ( shebheth from yâshabh ) of violence near, or better still, taking shebheth in the sense of enthroning, as Ewald does, to move the throne of violence nearer, i.e., to cause violence to erect its throne nearer and nearer among them.

Constable: Amo 1:3--7:1

II. Prophetic messages that Amos delivered 1:3--6:14

The Book of Amos consists of words (oracles, 1:3-6:14) and visions (chs. 7-9), though these sections also contain short sub-sections of other types of material.

Constable: Amo 3:1--6:14

B. Messages of Judgment against Israel chs. 3-6

After announcing that God would judge Israel, Amos delivered five messages in which he explained more fully why God would judge the Northern Kingdom. Appeals for repentance and explanations of how to avoid judgment appear within these messages. The first three begin with the word, "Hear" (3:1; 4:1; 5:1; cf. Prov. 8:32), and the last two begin "Alas" (5:18) and "Woe" (6:1), both translations of the Hebrew word hoy.

Constable: Amo 6:1-14

5. The fifth message on complacency and pride ch. 6

In this lament Amos announced again that Israel would fall under God's judgment.

Constable: Amo 6:1-3

The boastful complacency of Israel's leaders 6:1-3

6:1 The prophet began this message by announcing coming woe (Heb. hoy, cf. 5:18). Those who felt at ease in Zion (Jerusalem) and secure in Samaria were the subjects of his message. Those who felt at ease in Samaria, partially because it stood on a high hill that was easily defensible, were the distinguished men. They regarded Israel, and Judah, as the foremost of the nations of their day. They were the men to whom the rest of the house of Israel (the people of the Northern Kingdom) came for advice and or justice.

"With masterly irony, Amos addressed the self-satisfied rich, secure in their affluence (v. 1; cf. Luke 6:24-25; 12:13-21)."⁶⁰

This is the last reference to the people of Zion in this message; from now on Amos spoke only of the Northern Kingdom. Perhaps he referred to the Judean leaders because they were also guilty of the same sins (cf. Isa. 32:9-11), but judgment was not decreed against them yet.

6:2 Amos challenged these proud leaders to visit other cities that had once considered themselves great. Calneh (or Calno, Isa. 10:9) and Hamath were city-states in northern Aram. Shalmaneser III of Assyria had overrun them in 854-846 B.C., but Israel controlled them in Amos' day. Gath had been a notable city in Philistia, but it had fallen before King Hazael of Aram in 815 B.C. and again to King Uzziah of Judah in 760 B.C. Presently Judah controlled it. Samaria was no better than those city-states, and their territories were larger than Samaria's. Yet they had fallen to foreign invaders. What had happened to them could happen to Samaria even though the people of Israel believed that Yahweh would protect it.

6:3 The leaders of Samaria dismissed the possibility that calamity would overtake their city. But they were really hastening the day of terror (or seat of violence) by refusing to acknowledge and repent of their sins. Amos raised the possibilities as questions, but the answers were obvious to any honest person.

The 31 years following King Jeroboam II's reign saw increasingly worse conditions for Israel (cf. 2 Kings 15:8-17:6). Six kings reigned, three of whom seized power by political coup and assassination. Fear and violence marked this period (cf. 2 Kings 15:16).

Guzik: Amo 6:1-14

Amos 6 - Woe to the Pride of Jacob

A. Woe to those who are at ease in Zion.

1. (1-2) Comparing Israel to her pagan neighbors.

Woe to you who are at ease in Zion, and trust in Mount Samaria, notable persons in the chief nation, to whom the house of Israel comes! Go over to Calneh and see; and from there go to Hamath the great; then go down to Gath of the Philistines. Are you better than these kingdoms? Or is their territory greater than your territory?

a. Woe to you who are at ease in Zion: In her pride and indulgence, all Israel sought was ease. This indulgent lust for comfort and luxury is a sin, and God will judge Israel for it.

i. The idea of rest isn't all bad. Jesus wants to give us rest (Matthew 11:28-29). There is a rest waiting for the people of God (Hebrews 4:9-11). There is rest for us in heaven (Revelation 4:9-11). Then there is another kind of rest, a sinful kind of rest - connected to indifference, laziness, and indulgence.

ii. Yet the prophet Amos speaks of "a carnal ease, a fleshly security, it is not the confidence of a man who is pardoned, but the ease of a hardened wretch who has learned to despise the gibbet. It is not the assurance of one who is on the rock, but the ease of a senseless drunkard, whose house is tottering from its sandy foundations, and yet he riots at full speed; it is not the calm of soul at peace with God, but the ease of a madman, who, because he has hidden his sin from his own eyes, thinks he has concealed it from God. It is the ease and peace of one who has grown callous, hardened, brutalized, stupid, sullen, and careless, who has begun a sleep which God grant may soon be broken, or else it will surely bring him where he shall make his bed in hell." (Spurgeon)

iii. How did this sinful ease of God's people show itself?

· Israel's sinful ease was shown in presumption, because she trusted in the might of Mount Samaria

· Israel's sinful ease was shown in procrastination, because she put far off the day of doom

· Israel's sinful ease was shown in cruelty to men, because she caused the seat of violence to come near

· Israel's sinful ease was shown in love of self, through all the self-indulgence described in Amos 6:4-6

· Israel's sinful ease was shown in carelessness, in the willful, drunken ignorance of Amos 6:6

iv. "Self-indulgence! Oh, this is the God of many! They live not for Christ - What do they for him? They live not for his Church - What care they for that? They live for self, and for self only. And mark there are such among the poor as well as among the rich, for all classes have this evil leaven." (Spurgeon)

v. King David had an ungodly ease when he stayed behind when it was time for kings to go out to war - and he slipped into sin with Bathsheba, eventually murdering her husband to cover up his immorality (2 Samuel 11).

b. Are you better than these kingdoms? God wants to rebuke the pride of Israel by making them compare themselves to some of their pagan neighbors. Perhaps they aren't so great after all. Perhaps these cities already suffered the judgment of God, and God wanted Israel to know they would be next because they were no better.

2. (3-7) The high-standing in Israel will be brought low.

Woe to you who put far off the day of doom, who cause the seat of violence to come near; who lie on beds of ivory, stretch out on your couches, eat lambs from the flock and calves from the midst of the stall; who sing idly to the sound of stringed instruments, and invent for yourselves musical instruments like David; who drink wine from bowls, and anoint yourselves with the best ointments, but are not grieved for the affliction of Joseph. Therefore they shall now go captive as the first of the captives, and those who recline at banquets shall be removed.

a. Woe to you who put far off the day of doom . . . who sing idly to the sound of stringed instruments . . . who drink wine from bowls . . . but are not grieved: Amos prophesied during a time of economic prosperity in Israel, and the successful in Israel used that prosperity for pure self-indulgence. When God makes us prosperous, we have an absolute obligation to use what He gives us in a way that glorifies Him, not pampers our selves.

b. Therefore they shall now go captive as first of the captives: God warns the leading men of Israel that they will lead in the train of captives when the Assyrians conquer Israel.

B. The coming destruction of Israel.

1. (8-11) The city delivered to destruction.

The Lord GOD has sworn by Himself, the LORD God of hosts says: "I abhor the pride of Jacob, and hate his palaces; therefore I will deliver up the city and all that is in it." Then it shall come to pass, that if ten men remain in one house, they shall die. And when a relative of the dead, with one who will burn the bodies, picks up the bodies to take them out of the house, he will say to one inside the house, "Are there any more with you?" Then someone will say, "None." And he will say, "Hold your tongue! For we dare not mention the name of the LORD." For behold, the LORD gives a command: He will break the great house into bits, and the little house into pieces.

a. I abhor the pride of Jacob: As much as their sinful conduct, God hated the pride of Jacob. In their season of prosperity and success they lifted their hearts high in pride, and God will send a destroying army to bring them low.

i. This principle is so important to the Lord that He repeats it three times: God resists the proud, but gives grace to the humble. (1 Peter 5:5, James 4:6, Proverbs 3:34)

b. Hold your tongue! For we dare not mention the name of the LORD: "When a relative of one of the dead comes to burn the corpses, should he find one person still alive, that person will not permit his mentioning the name of the Lord for fear that the Lord will turn his wrath on him." (McComiskey)

2. (12-14) The injustice and pride of Israel make it a target of judgment.

Do horses run on rocks? Does one plow there with oxen? Yet you have turned justice into gall, and the fruit of righteousness into wormwood, you who rejoice over Lo Debar, who say, "Have we not taken Karnaim for ourselves by our own strength?" "But, behold, I will raise up a nation against you, O house of Israel," says the LORD God of hosts; "And they will afflict you from the entrance of Hamath to the Valley of the Arabah."

a. Do horses run on rocks? You can't expect a good result if you run a horse over rough rocks, because you will wreck the horse. In the same way, Israel can't expect a good result when they turn justice into gall, and the fruit of righteousness into wormwood.

i. Here, Amos "puts together two proverbs which were commonly used to signify that men do not, as a rule, continue to labor in vain, and spend their strength for nought. Wise men do not send their horses to run upon the rocks; and they do not send their oxen to plough where all their toil would be wasted: 'Shall horses run upon the rock?' 'Will one plough rocks with oxen?' The answer implied is, 'Certainly not,' and it meant that, if a thing cannot be done, it is not worth doing if it can, it will be well for us not to attempt to do it." (Spurgeon)

b. I will raise up a nation against you, O house of Israel: Amos comes back to this constant theme - because of Israel's great and deep sin, judgment is coming through a conquering nation.

i. "The Lord points to other cities which had been destroyed, - to Calneh, and Hamath, and Gath, which he had smitten because of the sin of the people who had lived there; and he says, 'Ye that dwell at Jerusalem, and ye that live at Samaria, do not imagine that ye will escape the consequences of your sin. I was able to reach the inhabitants of these proud cities, despite their strong fortifications and their powerful armies; and I can reach you also.' So, when we look back upon the judgments of God upon guilty men, we may conclude that no sinner has any right to think that he shall escape. The proudest and mightiest have been brought down by God and so will men, will dare to resist the Most High, continue to be humble, even to the world's end." (Spurgeon)

© 2001 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Evidence: Amo 6:3

Those who live in the light of the great and terrible day of the Lord keep their heart from of sin. They know that only in Christ can they have "boldness in the day of wrath."

Introduction / Outline

JFB: Amos (Book Introduction)

AMOS (meaning in Hebrew "a burden") was (Amo 1:1) a shepherd of Tekoa, a small town of Judah, six miles southeast from Beth-lehem, and twelve from Jerusalem, on the borders of the great desert (2Ch 20:20; compare 2Ch 11:6). The region being sandy was more fit for pastoral than for agricultural purposes. Amos therefore owned and tended flocks, and collected sycamore figs; not that the former was a menial office, kings themselves, as Mesha of Moab (2Ki 3:4), exercising it. Amos, however (from Amo 7:14-15), seems to have been of humble rank.

Though belonging to Judah, he was commissioned by God to exercise his prophetical function in Israel; as the latter kingdom abounded in impostors, and the prophets of God generally fled to Judah through fear of the kings of Israel, a true prophet from Judah was the more needed in it. His name is not to be confounded with that of Isaiah's father, Amoz.

The time of his prophesying was in the reigns of Uzziah king of Judea, and Jeroboam II, son of Joash, king of Israel (Amo 1:1), that is, in part of the time in which the two kings were contemporary; probably in Jeroboam's latter years, after that monarch had recovered from Syria "the coast of Israel from the entering of Hamath to the sea of the plain" (2Ki 14:25-27); for Amos foretells that these same coasts, "from the entering in of Hamath unto the river of the wilderness," should be the scene of Israel's being afflicted (Amo 6:14); also his references to the state of luxurious security then existing (Amo 6:1, Amo 6:4, Amo 6:13), and to the speedy termination of it by the Assyrian foe (Amo 1:5; Amo 3:12, Amo 3:15; Amo 5:27; Amo 8:2), point to the latter part of Jeroboam's reign, which terminated in 784 B.C., the twenty-seventh year of Uzziah's reign, which continued down to 759 B.C. He was contemporary with Hosea, only that the latter continued to prophesy in reigns subsequent to Uzziah (Hos 1:1); whereas Amos ceased to prophesy in the reign of that monarch. The scene of his ministry was Beth-el, where the idol calves were set up (Amo 7:10-13). There his prophecies roused Amaziah, the idol priest, to accuse him of conspiracy and to try to drive him back to Judah.

The first six chapters are without figure; the last three symbolical, but with the explanation subjoined. He first denounces the neighboring peoples, then the Jews, then Israel (from the third chapter to the end), closing with the promise or restoration under Messiah (Amo 9:11-15). His style is thought by JEROME to betray his humble origin; but though not sublime, it is regular, perspicuous, and energetic; his images are taken from the scenes in nature with which he was familiar; his rhythms are flowing, his parallelisms exact, and his descriptions minute and graphic. Some peculiar expressions occur: "cleanness of teeth," that is, want of bread (Amo 4:6); "the excellency of Jacob" (Amo 6:8; Amo 8:7); "the high places of Isaac" (Amo 7:9); "the house of Isaac" (Amo 7:16); "he that createth the wind" (Amo 4:13).

HENGSTENBERG draws an able argument for the genuineness of the Mosaic records from the evidence in Amos, that the existing institutions in Israel as well as Judah (excepting the calves of Jeroboam), were framed according to the Pentateuch rules.

Two quotations from Amos occur in the New Testament (compare Act 7:42-43, with Amo 5:25-26; and Act 15:16-17, with Amo 9:11).

PHILO, JOSEPHUS, MELITO'S catalogue, JEROME, JUSTIN MARTYR (Dialogue with Trypho, 22, quoting the fifth and six chapters of Amos as "one of the twelve minor prophets"), and the sixtieth canon of the Laodicean council support the canonicity of the book of Amos.

JFB: Amos (Outline)

• GOD'S JUDGMENTS ON SYRIA, PHILISTIA, TYRE, EDOM, AND AMMON. (Amo 1:1-15)
• CHARGES AGAINST MOAB, JUDAH, AND LASTLY ISRAEL, THE CHIEF SUBJECT OF AMOS' PROPHECIES. (Amos 2:1-16)
• GOD'S EXTRAORDINARY LOVE, BEING REPAID BY ISRAEL WITH INGRATITUDE, OF NECESSITY CALLS FOR JUDGMENTS, WHICH THE PROPHETS ANNOUNCE, NOT AT RANDOM, BUT BY GOD'S COMMISSION, WHICH THEY CANNOT BUT FULFIL. THE OPPRESSION PREVALENT IN ISRAEL WILL BRING DOWN RUIN ON ALL SAVE A SMALL REMNANT. (Amo 3:1-15)
• DENUNCIATION OF ISRAEL'S NOBLES FOR OPPRESSION; AND OF THE WHOLE NATION FOR IDOLATRY; AND FOR THEIR BEING UNREFORMED EVEN BY GOD'S JUDGMENTS: THEREFORE THEY MUST PREPARE FOR THE LAST AND WORST JUDGMENT OF ALL. (Amo 4:1-13)
• ELEGY OVER THE PROSTRATE KINGDOM: RENEWED EXHORTATIONS TO REPENTANCE: GOD DECLARES THAT THE COMING DAY OF JUDGMENT SHALL BE TERRIBLE TO THE SCORNERS WHO DESPISE IT: CEREMONIAL SERVICES ARE NOT ACCEPTABLE TO HIM WHERE TRUE PIETY EXISTS NOT: ISRAEL SHALL THEREFORE BE REMOVED FAR EASTWARD. (Amos 5:1-27)
• DENUNCIATION OF BOTH THE SISTER NATIONS (ESPECIALLY THEIR NOBLES) FOR WANTON SECURITY--ZION, AS WELL AS SAMARIA: THREAT OF THE EXILE: RUIN OF THEIR PALACES AND SLAUGHTER OF THE PEOPLE: THEIR PERVERSE INJUSTICE. (Amo 6:1-14)
• AMAZIAH'S CHARGE AGAINST AMOS: HIS DOOM FORETOLD. (Amo 7:10-17)
• VISION OF A BASKET OF SUMMER FRUIT SYMBOLICAL OF ISRAEL'S END. RESUMING THE SERIES OF SYMBOLS INTERRUPTED BY AMAZIAH, AMOS ADDS A FOURTH. THE AVARICE OF THE OPPRESSORS OF THE POOR: THE OVERTHROW OF THE NATION: THE WISH FOR THE MEANS OF RELIGIOUS COUNSEL, WHEN THERE SHALL BE A FAMINE OF THE WORD. (Amo 8:1-14)
• FIFTH AND LAST VISION. (Amo 9:1-15) None can escape the coming judgment in any hiding-place: for God is omnipresent and irresistible (Amo 9:1-6). As a kingdom, Israel shall perish as if it never was in covenant with Him: but as individuals the house of Jacob shall not utterly perish, nay, not one of the least of the righteous shall fall, but only all the sinners (Amo 9:7-10). Restoration of the Jews finally to their own land after the re-establishment of the fallen tabernacle of David; consequent conversion of all the heathen (Amo 9:11-15).

TSK: Amos 6 (Chapter Introduction)

Overview

Amo 6:1, The wantonness of Israel, Amo 6:7, shall be plagued with desolation; Amo 6:12, and their incorrigibleness shall end in affliction.

Poole: Amos (Book Introduction)

THE ARGUMENT

IF we might be allowed to make a conjecture at the quality of our prophet’ s sermons by the signification of his name, we must conclude that they contain heavy tidings and grievous judgments coming upon them to whom he is sent to preach; Amos in the Hebrew coming from a word which signifies to burden, to lay a weight or load on one. But we have a surer rule to judge the contents of his prophecy by. He is by some ancient writers, erring in this point, said to be the father of Isaiah; but besides that Isaiah was contemporary with Amos, which fairly argues it unlikely that Isaiah should be Amos’ s son, Amoz the father of Isaiah is quite another name, different from Amos, both in letters wherewith each is spelt, and in signification also. And if Isaiah were of the royal line, (as some say he was,) nephew to either Amaziah or Uzziah by a brother, it cannot be conceived how Amos, a plain herdsman of Tekoa, should be his father. It is certain he was either by birth, or education, or employment, or in all these respects, of the tribe of Judah, and as certain that by an immediate call from God he was taken off the herdsman’ s work and made a prophet, Amo 7:14,15 . He did in deed, as he professed in word, come from the Lord, and in his name delivered his message to all those whom God sent him unto. And pursuant hereto he preacheth first against those nations who were borderers, and had been bitter, oppressive, and old adversaries to Israel and Judah, Amo 1:3 , to the end, and Amo 2:1-3 . By this express course, declaring future just executions upon Syria, Palestine, Tyre, Edom, Ammon, and Moab, the prophet doth much prevent the prejudices which Israel and Judah might have had against his person and doctrine. Now he may more freely and plainly reprove and threaten the sins of God’ s own people, since he hath so plainly reproved and threatened their enemies; and they who easily believed him a prophet in his predictions against foreigners, must in reason as easily believe him a prophet in his reproofs and predictions against themselves. He doth bestow the far greater part of his discourses on Israel, or the kingdom of the ten tribes, to whom he was principally sent; yet he doth prophesy against Judah also; and to both he is very sharp in his reproofs, impartial in his censures, earnest in his persuasions to repent, very full in his encouragements to this duty, and demonstratively evident in his charging sin upon them. He had Isaiah, Joel, and Hosea contemporary with him, though it appear not how long.

He is in many places sententious and concise, which makes the passages the more obscure. Though he do bring with him many things from his country employment in his reproofs, allusions, and arguments, yet fitted with admirable skill, and beautified with an unimitable eloquence, and fortified with that loftiness of style that proclaims itself to be from Him who gave man both judgment, fancy, and tongue, which is an intrinsic character of divinity in our prophet’ s writing. He was a person of most undaunted resolution, of a prudent conduct, and of spotless integrity, as appears by the contest he had with Amaziah chief of the priests of Beth-el, Amo 7:10 , &c.

He lived when Judah’ s affairs were tolerably well and prosperous, but when Israel’ s were in the highest meridian, when they thought themselves secure against all the dangers he foretold: Uzziah had pretty well recovered Judah, and settled it; Jeroboam had highly advanced Israel’ s fame, riches; and power. With their growth in these, sin grew as fast and as exorbitant, and called for judgments, which our prophet foretells very plainly in express words, Amo 7:11,17 , and in very significant hieroglyphics, Am 7 Am 8 Am 9 . He foretells the earthquake, Amo 1:1 ; an emblem of those civil dissensions which shook their foundations, and half ruined them before the Assyrian conquered and captivated them. Which miseries lasted through an interregnum of eleven years, say some; to be sure through the reign of Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea, in whose time all these miseries were swallowed up in a greater, their perpetual captivity, which came upon them about fifty-four or sixty-five years after the death of Jeroboam the Second, near to whose court and within their hearing Amos preached many, perhaps most of his sermons; and therefore you may observe his reproofs, threats, and predictions seem to be calculated for that court, which was highly guilty of the sins he reproved, and were called to repent of them, which because they did not, they did deeply suffer both in the civil wars under those four usurpers and conspirators, Shallum, Menahem, Pekah, and Hoshea, and most deeply in the Assyrian captivity. In the annotations you will find there is some reference to those times, with somewhat more particular application of the prophetic text to the circumstances of times he aimed at, than hath been by any learned pen I have happened to peruse; and would the brevity to which these annotations are bound have borne a larger account of those times, and a fuller accommodation of them to the prophetic discourses, I do not doubt but the truth of the prophet’ s charge, reproof, threats, and predictions against Israel would appear to every reader. Lastly, our prophet, as others, closeth the sad tragedy of this fleshly, sinning Israel with promise of a spiritual state under the Messiah, full of grace and peace.

Poole: Amos 6 (Chapter Introduction)

CHAPTER 6

The voluptuousness of Israel, Amo 6:1-6 , shall be punished with desolation, Amo 6:7-11 . Their perversion of justice and vain confidence shall end in affliction, Amo 6:12-14 .

MHCC: Amos (Book Introduction)

Amos was a herdsman, and engaged in agriculture. But the same Divine Spirit influenced Isaiah and Daniel in the court, and Amos in the sheep-folds, giving to each the powers and eloquence needful for them. He assures the twelve tribes of the destruction of the neighbouring nations; and as they at that time gave themselves up to wickedness and idolatry, he reproves the Jewish nation with severity; but describes the restoration of the church by the Messiah, extending to the latter days.

MHCC: Amos 6 (Chapter Introduction)

(Amo 6:1-7) The danger of luxury and false security.

(Amo 6:8-14) Punishments of sins.

Matthew Henry: Amos (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Amos

Though this prophet appeared a little before Isaiah, yet he was not, as some have mistaken, that Amos who was the father of Isaiah (Isa 1:1), for in the Hebrew their names are very different; their families too were of a different character, for Isaiah was a courtier, Amos a country-farmer. Amos signifies a burden, whence the Jews have a tradition that he was of a slow tongue and spoke with stammering lips; we may rather, in allusion to his name, say that his speech was weighty and his word the burden of the Lord. He was (as most think) of Judah, yet prophesied chiefly against Israel, and at Bethel, Amo 7:13. Some think his style savours of his extraction, and is more plain and rustic than that of some other of the prophets; I do not see it so; but it is plain that his matter agreed with that of his contemporary Hosea, that out of the mouth of these two witnesses the word might be established. It appears by his contest with Amaziah the priest of Bethel that he met with opposition in his work, but was a man of undaunted resolution in it, faithful and bold in reproving sin and denouncing the judgments of God for it, and pressing in his exhortations to repentance and reformation. He begins with threatenings against the neighbouring nations that were enemies to Israel, Amo 1:1-15 and 2. He then calls Israel to account, and judges them for their idolatry, their unworthy walking under the favours God had bestowed upon them, and their incorrigibleness under his judgments, Amo 3:1-15 and Amo 4:1-13. He calls them to repentance (ch. 5), rejecting their hypocritical sacrifices unless they did repent. He foretels the desolations that were coming upon them notwithstanding their security (Amo 6:1-14), some particular judgments (ch. 7), particularly on Amaziah; and, after other reproofs and threatenings (Amo 8:1-14 and Amo 9:1-15), concludes with a promise of the setting up of the Messiah's kingdom and the happiness of God's spiritual Israel therein, just as the prophecy of Joel concluded. These prophets, having opened the wound in their reproofs and threatenings, which show all wrong, in the promises of gospel-grace open the remedy, which alone will set all to rights.

Matthew Henry: Amos 6 (Chapter Introduction)

In this chapter we have, I. A sinful people studying to put a slight upon God's threatenings and to make them appear trivial, confiding in their privileges and pre-eminences above other nations (Amo 6:2, Amo 6:3), and their power (Amo 6:13), and wholly addicted to their pleasures (Amo 6:4-6). II. A serious prophet studying to put a weight upon God's threatenings and to make them appear terrible, by setting forth the severity of those judgments that were coming upon these sensualists (Amo 6:7), God's abhorring them, and abandoning them and theirs to death (Amo 6:8-11), and bringing utter desolation upon them, since they would not be wrought upon by the methods he had taken for their conviction (Amo 6:12-14).

Constable: Amos (Book Introduction)

Introduction

Title and Writer

The title of the book comes from its writer. The prophet's name means "burden-bearer" or "load-carrier."

Amos was a sheepherder (Heb. noqed; cf. 2 Kings 3:4) or sheep breeder, and he described himself as a herdsman (Heb. boqer; 7:14). He was more than a shepherd (Heb. ro'ah). He evidently owned or managed large herds of sheep and or goats and was probably in charge of shepherds. Amos also described himself as a grower of sycamore figs (7:14). Sycamore fig trees are not true fig trees but are a variety of the mulberry family, which produces fig-like fruit. Each fruit had to be scratched or pierced to let the juice flow out so the "fig" could ripen. These trees grew in the tropical Jordan Valley and around the Dead Sea to a height of 25 to 50 feet and bore fruit three or four times a year. They did not grow as well in the higher elevations such as Tekoa, Amos' hometown, so the prophet appears to have farmed at a distance from his home as well as ranching. Tekoa stood 10 miles south of Jerusalem in Judah. Thus Amos seems to have been a prosperous and influential Judahite, but there is no indication that he was a priest or had any connection with the royal family or the ruling classes in his land. Amos' natural surroundings had a profound effect on him and his writing (cf. 1:2; 2:9; 3:4-5; 5:19-20, 24; 6:12; 7:1-6; 8:1; 9:3-15).

Date

Amos ministered during the reigns of King Jeroboam II of Israel (793-753 B.C.) and King Uzziah (Azariah) of Judah (792-740 B.C.), specifically two years before "the earthquake" (1:1). Zechariah also referred to a notable earthquake during the reign of Uzziah (Zech. 14:5). Josephus wrote that an earthquake occurred when Uzziah entered the temple and was struck with leprosy (2 Chron. 26:16-20).¹ Archaeological excavations at Hazor and Samaria point to evidence of a violent earthquake in Israel about 760 B.C.² So perhaps Amos ministered about 760 B.C. This date may account for the omission of the name of King Jotham who ruled as coregent with Uzziah from 750-740 B.C. Thus Amos was a contemporary of the other eighth-century prophets: Hosea, Jonah, Micah, and Isaiah.

Place of Composition

Since Amos lived in the Judean town of Tekoa, he was a prophet from the Southern Kingdom.

Audience and Purpose

Amos prophesied against the Northern Kingdom of Israel (1:1). Yahweh raised him up to announce judgment on Israel because of her covenant unfaithfulness and rebellion against His authority. Amos announced the destruction of the Northern Kingdom, but he also predicted that the Lord would preserve a remnant that was repentant. He would restore this remnant to political prominence and covenant blessing and, through them, draw all nations to Himself. Amos announced a warning to the residents of the Northern Kingdom, but he also held out hope.

Historical Background

These were times of political stability, material prosperity, and geographical expansion for both the Northern and the Southern Kingdoms (cf. 1:6; 6:2, 13; 2 Kings 14:23-29; 2 Chron. 26:1-15). Jeroboam II and Uzziah were two of the most competent and effective kings that their respective kingdoms enjoyed. They brought their nations to heights of success second only to those in Solomon's golden age.³ The Northern Kingdom was at the height of its power during Jeroboam II's reign. Aramea had not recovered from its defeat by Adad-Nirari III of Assyria in 802 B.C., and Assyria had not yet developed into the superpower that it became under Tiglath-Pileser III (745-727 B.C.).

"Commerce thrived (8:5), an upper class emerged (4:1-3), and expensive homes were built (3:15; 5:11; 6:4, 11). The rich enjoyed an indolent, indulgent lifestyle (6:1-6), while the poor became targets for legal and economic exploitation (2:6-7; 5:7, 10-13; 6:12; 8:4-6). Slavery for debt was easily accepted (2:6; 8:6). Standards of morality had sunk to a low ebb (2:7)."⁴

Religion flourished too. The Hebrews participated in the yearly festivals (4:4; 5:5; 8:3, 10) and offered their sacrifices enthusiastically (4:5; 5:21-23). They believed God was with them and considered themselves immune to disaster (5:14, 18-20; 6:1-3; 9:10). Yet they worshipped the native Canaanite deities along with Yahweh.

Unity

Almost all scholars agree that the Book of Amos was originally a single book that the prophet Amos wrote. Comparison with the writings of the other eighth-century prophets and the consistently vivid and forthright style of Amos make this conclusion virtually inescapable.⁵

Theology

Amos stressed the sovereignty of Yahweh over history. He controls the movements of peoples (9:7) and the order of nature (4:13; 5:8). The prophet also affirmed the ability of people to submit to or reject the Lord's authority. He reminded his hearers of Yahweh's election of Israel (3:2) but repudiated the popular idea of his day that God would not punish His people.

"Amos, more than any other prophet, urged the responsibility of elective privilege."⁶

Like many of the other prophets, Amos spoke of the day of the Lord. He saw it as a time when God would judge sin, even in His own people (5:18-20). Another day would come, however, when David's kingdom would be restored and would include both Jews and Gentiles (9:13-15).⁷

Message⁸

The Book of Amos is distinctive from the other prophetic books of the Old Testament in two respects.

First, the prophet Amos was not a prophet in the same sense that the other prophets were prophets. He was not recognized as a prophet among his contemporaries. He had not been to one of the schools of the prophets. He had not been discipled by another recognized prophet. He was what we would call today a "layman" and an untrained layman at that.

Second, the prophecy of Amos is not a prophecy in the same sense that the other prophetic books were prophecies. Amos' perspective was wider than most of the other prophets. One evidence of this is that he did not refer to God as the God of Israel, as the other prophets did. Instead he thought of Him and referred to Him as the God of the whole earth. Moreover, Amos grouped Judah and Israel with Damascus, Gaza, Tyre, Edom, Ammon, and Moab. He saw Yahweh as sovereign over all these city-states and nations, not just over Judah and Israel primarily. Whereas Isaiah, Jeremiah, Ezekiel, and Daniel all recorded messages of judgment against foreign nations, they focused on Judah and Israel particularly in their books. Amos viewed Judah and Israel as two among many nations that God would judge for the same sins.

In Amos we see God as detached from the prophetic order and from every nation yet directing through a man uniquely chosen as His prophet and directing over the affairs of all nations.

There are at least three permanent values of the Book of Amos. It reveals the philosophy, the practice, and the promise of divine government.

Amos gives us the philosophy of the divine government in the comprehensiveness of its outlook. The prophet did not argue for God's universal sovereignty nor did he even affirm it. He assumed it and applied it. In particular, he explained the standard by which God exercises His universal sovereignty, the principle by which He rules, and the patience that marks His governing.

The standard by which God measures nations is their treatment of other nations. God would judge the Arameans because they were cruel to their neighbors. He would judge the Philistines because they bought and sold other human beings. The Phoenicians traded in human lives in spite of a covenant in which they pledged to do otherwise. The Edomites were unforgiving and took revenge. The Ammonites were cruel. The Moabites were violent and vindictive. The Judahites had despised the Lord's word regarding what their treatment of others should be. And the Israelites had oppressed the poor and needy even within their own borders. These are all expressions of violations of human rights.

The principle that lies behind this standard is that privilege brings responsibility. God's harshest judgment fell on His own people who had the most light. The pagan nations were guilty of violating human rights too, but their punishment would be less because they did not have the privilege of having God's revealed will as the Israelites did. We see the same principle in operation in Romans 1-3. All people are under divine wrath because everyone has failed to respond positively to the light we have. But those who have more light fall under severer judgment because they sin with a greater knowledge of God's will. Similarly, national privilege determines national responsibility.

The patience that marks God's sovereign governing of the world comes out clearly in Amos too. The phrase "for three transgressions, yes, for four" reminds us that God does not judge nations for only one transgression. Every transgression will receive punishment from God, but judgment does not fall immediately. God could have judged these nations much sooner than He did, but He was patient and waited until they had sinned repeatedly. In Genesis we read that "the iniquity of the Amorite is not yet complete" (Gen. 15:16). God waited to judge all these nations until they had amassed so much sin that He could wait no longer to judge them. Fortunately, God deals with us the same way, or we all would have died long ago.

If cruelty to other nations makes God angry, it is because His heart is set upon kindness. If oppression stirs up His wrath, it is because He desires people to live in peace. If violations of human rights call down His judgment, it is because He longs that people experience happiness and well-being. His sovereign government always moves toward the best conditions for humanity. He resists what mars those conditions. Amos closes with a picture of the world order that God desires and will bring to pass eventually.

The second permanent value of this book is its presentation of Israel as a case study of Yahweh's government. No nation had so much light as Israel or a closer relationship to God than Israel did (3:1-2, 7). But in Israel privilege had borne the fruit of sin and would end with judgment.

When God wanted to convict His people of their sins, he described the luxury and wantonness of Israel's women (4:1). John Ruskin, the English poet, claimed that war would cease when enough pure women demanded it. Amos pictured the depravity of the Israelites by describing the evil women of the nation promoting it. He also described it this way: 4:4. The Israelites were going to places of worship to engage in sinful rituals, not to worship. A modern equivalent would be, "Let's go to church to meet someone of the opposite sex that we can sin with."

Israel had sinned in failing to yield to Yahweh's chastisement (4:6, 8, 9, 10, 11). None of God's judgments on His people had moved them to repent. The Israelites who longed to see "the day of the Lord" failed to realize that it would be a day of judgment for them (5:18-20). Those of them who never gave "the day of the Lord" a thought and were at ease in Zion needed to realize that this day was coming.

The terrible descriptions of Israel's sins in this book appear all the worse because of Israel's privileged position. These were His chosen people. He did nothing without revealing it to them through His servants the prophets. Yet the Israelites were guilty of the sins of wanton womanhood, of refusal to submit to discipline, of professing a desire for God to act, and of indifference to the fact that He would act in judgment.

In five visions Amos pronounced judgment that would fall on the Israelites. These were the visions of the locusts, the fire, the plumb line, the basket of summer fruit, and the coming of Yahweh by way of the altar of judgment. In all of them Amos pictured divine judgment determined, temporarily restrained, and finally executed. These prophecies of coming judgment must have sounded strange to the Israelites who were then living lives of ease and material prosperity. After all, had not God said He would bless the godly with prosperity? How could Amos then say that the Israelites were such great sinners? Furthermore, Amos was a nobody in society, a despised shepherd, a rural dolt.

Because Israel's light had been clear, her judgment would be pervasive. She had failed to take advantage of her privileges and had lived selfishly. Consequently her ruin would be complete.

The third permanent value of this book is the promise of ultimate restoration that it contains at the very end. This restoration would come in three stages. First, there would be preliminary restoration. God would restore the Davidic dynasty to power (9:11). Then progressive restoration of the nation would follow (9:12-14). Finally, there would be permanent restoration (9:15).

Amos, then, reveals the sovereign government of the God of all the earth. We discover His philosophy of government, we see a case study of His government, and we learn of the outcome of His government in this book.

The message of Amos is that God blesses people so they can be channels of blessing to others, not so they may simply squander His blessings selfishly.

This message is applicable mainly to national life because national life is the primary focus of the revelation in Amos.

God still rules over all nations, not just His chosen people. He still opposes nations that violate human rights, and He will judge them. The old order may pass away with the turning of the pages of the calendar, but the divine order does not change. God remains the same. God's methods change, His requirements for His people change, His dispensations (household rules) change, but His underlying attitudes toward people do not change. Cruelty is as hateful to God today as it ever has been.

Another major lesson of Amos is that people who have the light of God's truth live with greater responsibility than those who live in darkness. The light exposes our sins, and when we see our sins we must humble ourselves under the mighty hand of God or we will experience His judgment. Christians have a greater responsibility to judge themselves that we be not judged than the unsaved. And we will be judged, not with separation from God eternally but with separation from much future blessing.

Amos charged Israel with injustice, avarice, oppression, immorality, profanity, blasphemy, and sacrilege: seven deadly sins. These same sins mark believers today. We are in danger of doing what the Israelites in Amos' day of material prosperity did. We can conclude that our prosperity is a reward from God, that He is blessing us for our goodness. All the while we are preparing ourselves for judgment. It is only as we turn from our sins in profound repentance that we can live. Yet if judgment comes, its purpose is not to destroy us but to restore us to Himself.

We must distinguish between secular nations and the church of Jesus Christ. The principles that Amos reveals are applicable to both groups. The nations with greater light have greater responsibility. The church has greater light and has greater responsibility. When nations fail to take advantage of their light they become degraded. When the church fails to take advantage of its light it becomes degraded.

These principles are also applicable to individuals, as I'm sure you have seen by now. God's people are greatly blessed people. Unfortunately many Christians conclude that because there is therefore now no condemnation in Christ Jesus there is also no accountability to Christ Jesus. We must all stand before the judgment seat of Christ to receive payment for what we have done with the light that God has given us. This is an awesome thought that should sober and humble us every day we live. We need to prepare for our "day of the Lord," when we will see our Savior, stand before Him, and give an account of our stewardship to Him. Amos spoke to the Israelites as the people of God. We are the people of God in our day and need to heed his strong words of warning as well.

Constable: Amos (Outline)

Outline

I. Prologue 1:1-2

A. Introduction 1:1

B. Theme 1:2

II. Prophetic messages that Amos delivered 1:3-6:14

A. Oracles against nations 1:3-2:5

1. An oracle against Aram 1:3-5

2. An oracle against Philistia 1:6-8

3. An oracle against Phoenicia 1:9-10

4. An oracle against Edom 1:11-12

5. An oracle against Ammon 1:13-15

6. An oracle against Moab 2:1-3

7. An oracle against Judah 2:4-5

8. An oracle against Israel 2:6-16

B. Messages of judgment against Israel chs. 3-6

1. The first message on sins against God and man ch. 3

2. The second message on women, worship, and stubbornness ch. 4

3. The third message on injustice 5:1-17

4. The fourth message on unacceptable worship 5:18-27

5. The fifth message on complacency and pride ch. 6

III. Visions that Amos saw chs. 7-9

A. Three short visions of impending judgment 7:1-9

1. The swarming locusts 7:1-3

2. The devouring fire 7:4-6

3. The plumb line 7:7-9

B. An intervening incident 7:10-17

1. The challenge 7:10-13

2. The response 7:14-17

C. Two more visions of impending judgment chs. 8-9

1. The basket of summer fruit ch. 8

2. The Lord standing by the altar ch. 9

Constable: Amos

Amos

Bibliography

Alter, Robert. The Art of Biblical Poetry. New York: Basic, 1985.

Andersen, F. I., and D. N. Freedman. Amos. Anchor Bible series. New York: Doubleday, 1989.

Chisholm, Robert B., Jr. "Does God Change His Mind'?" Bibliotheca Sacra 152:608 (October-December 1995):387-99.

_____. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Constable, Thomas L. Talking to God: What the Bible Teaches about Prayer. Grand Rapids: Baker Book House, 1995.

_____. "What Prayer Will and Will Not Change." In Essays in Honor of J. Dwight Pentecost. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Encyclopedia of Archaeological Excavations in the Holy Land. Edited by Michael Avi-Yonah and E. Stern. Englewood Cliffs, N.J.: Prentice-Hall, 1978.

Finley, Thomas J. Joel, Amos, Obadiah. The Wycliffe Exegetical Commentary series. Chicago: Moody Press, 1990.

Hammershaimb, E. The Book of Amos: A Commentary. Oxford: Blackwell, 1970.

Hayes, J. H. Amos. Nashville: Abingdon Press, 1988.

Hoffmon, Herbert B. "The Treaty Background of Hebrew Yada'." Bulletin of the American Schools of Oriental Research 181 (February 1966):31-37.

Hubbard, David A. Joel and Amos. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1989.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kassis, H. "Gath and the Structure of Philistine' Society." Journal of Biblical Literature 84 (1965):259-71.

Limburg, J. "Sevenfold Structures in the Book of Amos." Journal of Biblical Literature 106 (1987):217-22.

Mays, J. Amos: A Commentary. Old Testament Library series. Philadelphia: Westminster Press, 1969.

McComiskey, Thomas Edward. "Amos." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Motyer, J. A. The Day of the Lion: The Message of Amos. Downers Grove, Ill.: InterVarsity Press, 1974.

Munro, John "Prayer to a Sovereign God." Interest 56:2 (February 1990):20-21.

Niehaus, Jeff. "Amos." In The Minor Prophets: An Exegetical and Expository Commentary. 3 vols. Edited by Thomas Edward McComiskey. Grand Rapids: Baker Book House, 1992.

Paul, S. Amos. Hermeneia series. Minneapolis: Fortress Press, 1991.

Smith, Billy K., and Frank S. Page. Amos, Obadiah, Jonah. The New American Commentary series. N.c.: Broadman & Holman Publishers, 1995.

Smith, G. Amos: A Commentary. Grand Rapids: Zondervan Publishing House, 1989.

Stuart, Douglas. Hosea-Jonah. Word Biblical Commentary series. Waco: Word Books, 1987.

Sunukjian, Donald R. "Amos." In The Bible Knowledge Commentary: Old Testament, pp. 1425-52. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

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Copyright 2003 by Thomas L. Constable

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Haydock: Amos (Book Introduction)

THE PROPHECY OF AMOS.

INTRODUCTION.

Amos prophesied in Israel about the same time as Osee, and was called from following the cattle to denounce God's judgments to the people of Israel and the neighbouring nations, for their repeated crimes, in which they continued with repentance. (Challoner) --- The kingdom was then almost free from idolatry, except that of the calves, yet dissolute and flourishing under Jeroboam II. The prophet spoke at Bethel, (chap. vii.) till the idolatrous priest, Amasias, forced him to flee to Thecua, four leagues south of Jerusalem, where he continued to prophesy against the various nations of Damascus, Juda, &c., but particularly against Israel, chap. i., &c. How long he continued is uncertain. St. Jerome and others account his style rustic; but St. Augustine (Doct. iv. 7.) as good a judge, pronounces that it was eloquent, and like that of the other inspired writers, suited to the speakers. (Calmet) --- Amos means "one carrying," or "a people torn away." (St. Jerome in Joel.) (Haydock) --- He deals in metaphors agreeably to his pastoral education, but is profound in sense. (St. Jerome, ep. ad Paulin.) --- After denouncing judgments on different nations, he foretells the coming of Christ and abundance of grace. (Worthington)

Gill: Amos (Book Introduction)

INTRODUCTION TO AMOS

This book in the Hebrew Bibles is called "Sepher Amos", the Book of Amos; and, in the Vulgate Latin and Syriac versions, the Prophecy of Amos. This is not the same person with the father of Isaiah, as some have ignorantly confounded them; for their names are wrote with different letters; besides, the father of Isaiah is thought to have been of the royal family, and a courtier; whereas this man was a country farmer and herdsman. His name signifies "burdened": the Jews ^a say he was so called, because burdened in his tongue, or had an impediment in his speech, and stammered; but rather because his prophecies were burdens to the people, such as they could not bear, being full of reproofs and threatenings; however, his prophecy in this respect agrees with his name. What time he lived may be learned from Amo 1:1; by which it appears that he was, contemporary with Isaiah and Hosea; but whether he lived and prophesied so long as they did is not certain. The author of Seder Olam Zuta ^b makes him to prophesy in the reigns of Uzziah, Jotham, Ahaz, and Hezekiah. R. Abraham Zacut ^c, and R. David Ganz ^d, place him later than Hosea, and prior to Isaiah; they say that Amos received the law from Hosea, and Isaiah from Amos. Mr. Whiston ^e makes him to begin to prophesy in the year of the world 3231 A.M. or 773 B.C.; and Mr. Bedford ^f earlier, in 802 B.C.; and, from some passages in his prophecy, he appears to be of the land of Judah; see Amo 1:1; though he prophesied in the land of Israel, and against the ten tribes chiefly; the occasion of which was, Jeroboam had been very successful and victorious, and the people under him enjoyed great plenty and prosperity, and upon this grew wanton, luxurious, and very sinful; wherefore this prophet was sent to reprove them for their sins, to exhort them to repentance, and threaten them with captivity, in case of impenitence; and to comfort the truly godly with promises of the Messiah's coming and kingdom. The authenticity of this book is not to be questioned, since many passages out of it were taken by following prophets, as the words in Amo 1:2, by Joel, Joe 3:16, and by Jeremiah, Jer 25:30; Amo 4:9, by Haggai, Hag 2:17; Amo 9:13, by Joel, Joe 3:18; and others are quoted by the writers of the New Testament as divinely inspired, as Amo 5:25, in Act 7:42; nor is there any room to doubt of his being the writer of this book, as is manifest of his speaking of himself as the first person in it; though Hobbes ^g says it does not appear. Some have thought that his language is rustic, suitable to his former character and employment; but certain it is there are masterly strokes and great beauties of eloquence in it; and which shows that it is more than human. According to some writers, he was often beat and buffeted by Amaziah, the priest of Bethel; and at last the son of the priest drove a nail into his temples, upon which he was carried alive into his own country, and there died, and was buried in the sepulchre of his ancestors at Tekoa ^h.

Gill: Amos 6 (Chapter Introduction)

INTRODUCTION TO AMOS 6

This chapter seems to be directed both to the two tribes of Judah and Benjamin, and the ten tribes of Israel, under the names of Zion and Samaria, and to the principal men in both; who are reproved and threatened for their carnal security and self-confidence, being in no fear of the evil day, though they had no reason for it no more than other people, Amo 6:1; are charged with wantonness, luxury, intemperance, and want of sympathy with those in distress, Amo 6:4; therefore are threatened to be carried captive first, and their city to be delivered up; which, for the certainty of it, is not only said, but swore to, Amo 6:7; and a great mortality in every house, and the destruction of all houses, both great and small, Amo 6:9; and since a reformation of them seemed impracticable, and not to be expected, but they gloried in their wealth, and boasted of their strength, therefore they should be afflicted by a foreign nation raised against them, which affliction should be general, from one end of the country to the other, Amo 6:12.