Chapter 6

1 The wantonness of Israel, 7 shall be plagued with desolation, 12 and their incorrigibleness.

1. At ease. In a state of self-indulgence and fancied safety (see Isa. 32:9; Zeph. 1:12). Since the southern kingdom also displayed, to some extent, this dangerous condition of apathy and apostasy, Zion is also denounced (see Amos 2:4).

Mountain of Samaria. See Amos 3:9; 4:1; see on 1 Kings 16:24. Located on a hill with a situation commanding the small plain surrounding it, strongly fortified with thick walls, the city of Samaria was doubtless considered almost impregnable by its inhabitants. Its strength could easily have furnished a feeling of confidence to those who depended on material fortifications rather than on the protection of God. How strong those fortifications were is testified to by the fact that it took the mighty armies of the Assyrian Empire two years’ time (three years, inclusive reckoning; see Vol. II, p. 136) to accomplish the capture of Samaria (see on 2 Kings 18:9, 10).

Named. Heb. nequbim, “the distinguished ones,” that is, the leaders of the nation.

Chief of the nations. Israel bore this proud title because it was the chosen of God, charged by Him to carry to the rest of the world a knowledge of the God of heaven (see Ex. 19:5; 2 Sam. 7:23; see pp. 26–30).

To whom. This refers to the leaders of the nation, who were called upon to give the people guidance, and who, therefore, should have been models of righteousness and justice.

2. Calneh. Probably to be identified with Kullani, modern Kullanko¬y, near Arpad (see on Isa. 10:9; see The Assyrian Empire in Isaiah’s Time). As king of Assyria, Tiglath-pileser III claimed to have taken the city.

Hamath. An important city of ancient times situated on the Orontes River (see on Gen. 10:18; see The Assyrian Empire in Isaiah’s Time). Tiglath-pileser III received the tribute from the city and gave them to his generals. Sargon II boasts of having torn up the root of the city.

Gath. One of the five chief cities of the Philistines (see 1 Sam. 6:17) near the Valley of Elah (see on 2 Kings 12:17). Evidently the three cities mentioned in this verse are cited to Israel as examples of prosperous places that later were destroyed or subjugated, and thus were fitting examples of what would happen to unrepentant Samaria. Gath and Ashdod were both destroyed by Uzziah, who broke down their walls (see 2 Chron. 26:6). However, Ashdod (Azotus) was rebuilt, and is mentioned later, even in intertestament times (1 Macc. 5:68; 10:84). Gath drops out of history after its destruction by Uzziah. Amos, a contemporary of Uzziah, uses it as a striking illustration of the fate that impended for Samaria.

Better than. The prophet asks Israel if they have any right to expect a better fate than that which befell Gath and Calneh and Hamath.

3. Put far away. In their sinful smugness Israel “put far” off the time of divine judgment.

Seat of violence. While Israel put off the day of calamity they enthroned violence in their midst.

4. Beds of ivory. Rather, couches inlaid with ivory, upon which the wealthy reclined at meals in their luxury and debauchery. As a simple “herdman, and a gatherer of sycomore fruit” (see ch. 7:14), Amos expresses shock at the sensual living of the upper classes in Samaria.

Of the stall. Calves evidently were put there to be fattened for the tables of these idlers of Israel.

5. Viol. See on ch. 5:23.

Like David. David gave much attention to music, and made detailed plans to foster choral singing and instrumental accompaniment to honor God in the sanctuary service (see 1 Chron. 15:16; 23:2–5 2 Chron. 29:25–30). Like David, these apostates were musical, but unlike his, their singing and playing were debasing.

6. Bowls. Heb. mizraqim, sacrificial bowls used for libations of wine and in sprinkling blood (see Ex. 38:3; Num. 7:13; 1 Chron. 28:17; 2 Chron. 4:8, 22; Zech. 14:20). The luxury-loving, sacrilegious princes used these in their feasts, thus attesting their lack of piety and their love of excess (see Dan. 5:2–4).

Chief ointments. Perhaps those that were supposed to be used in divine service only (see Ex. 30:23–25). If the people had had a proper sense of their sinfulness, they would have mourned and refrained from anointing themselves (see 2 Sam. 14:2).

Are not grieved. Israel’s luxury stifled the thought of suffering; for such thinking disturbs the sense of ease. The people had become so immersed in sensuality that they were not concerned about the coming ruin of Israel. The selfishness of sin generates two evils, disregard for God and disregard for man. This is illustrated in the experience of Adam. Adam disregarded God by his disobedience of God’s command not to eat of the forbidden fruit. He disregarded man when he cast the blame of disobedience upon his beloved Eve (see Gen. 3:1–6, 9–12).

Affliction of Joseph. Literally, “the breaking of Joseph.” The troubles within the northern kingdom, here called “Joseph,” were of little concern to those who gave themselves up to riotous pleasure.

7. Go captive. Verses 7–11 foretell the punishment of the nation for the crimes mentioned in vs. 1–6. Rejected by God, the Israelites are to go into captivity and utter ruin. Israel’s unfortunate distinction is that it will be the “first” of the two Israelitish kingdoms thus to go.

Banquet. Heb. mirzach, “a cult festival,” that is, one of the debauching feasts that were held in honor of an idol.

8. Hath sworn. Here the Lord adapts Himself to human language and experience (see Jer. 51:14; Amos 4:2).

God of hosts. See on Jer. 7:3; see also Vol. I, pp. 170–173.

Excellency. Heb. gaХon, “height,” “eminence,” or “pride” (see on Jer. 12:5). Here the reference is clearly to those palaces and other edifices that were the object of Israel’s pride (see Dan. 4:30; see on Hosea 5:5). It is bad enough to waste honestly earned money on pretentious buildings, but the Israelites had secured their luxury and splendor by dishonesty, particularly through injustice to the poor (see Amos 2:6, 7; 3:10; 4:1). The divine hatred of Jacob’s “excellency” and “palaces” reveals that God does not hate men, but does hate their sinful deeds and works (see Eze. 18:29–32; Hosea 11:1–4, 8; John 3:16).

The city. That is, Samaria.

9. Ten. Perhaps a reference to the “ten” of ch. 5:3, the remnant of the wars fought in the last stages of Israel’s history. It should be kept in mind that Israel did not lose her prosperity in one single disaster, but rather that the disintegration of the nation came in gradual stages (see 2 Kings 15:19, 20, 29; 17:5–18).

They shall die. Should these “ten” be saved from death in war, they would die of famine and pestilence in the siege of Samaria (see 2 Kings 17:5).

10. A man’s uncle. Or, “a man’s kinsman,” that is, a man’s nearest surviving relative.

He that burneth him. The relative enters the house to perform the funeral rites over his dead body. Some believe these rites consisted of the burning of incense near the body, but others believe that the burning mentioned here was actually cremation. Generally the Jews buried their dead, but in certain instances cremation was employed (see Lev. 20:14; 1 Sam. 31:12). Cremation might have been necessary at that time because of the large number of deaths, or because of the nature of the pestilence, or because the burying place outside the city could not be reached because of the siege. If the near relative could not put the body in a grave, he would be forced to burn it.

The bones. That is, the corpse.

Sides. Heb. yarkethim, “back parts,” “remotest parts,” or “innermost parts.” The near relative is here pictured as talking to some survivor hiding in some recess of the house.

Not make mention. This prohibition has been variously interpreted: (1) That it sprang from utter despair, the survivors feeling that because this was the day of judgment, it was too late to call upon the name of the Lord. They did not call upon God in life; they cannot call upon Him in death. (2) That the “not” is an indication of the hardness of heart and unbelief of the people, who in spite of their miseries would not confess the name of the Lord. (3) That the prohibition expresses the fear that invoking God’s name would cause His eyes to be directed to this survivor, and he also would meet the judgment of death. (4) That the speaker thinks that God is the author of all their calamities, and thus is impatient at the very mention of the Lord’s name. (5) That, either because of a regulation or because to do so would bring ridicule or some other social pressure to bear upon the one who should presume to “mention” the name of the Lord, it was preferable for one who sincerely loved the Lord and sought to obey Him to avoid reprisal by holding his tongue. Perhaps a sense of despair on the part of the surviving Israelites would be the best explanation for the prohibition, the feeling that it would be of no avail now to call on the Lord.

11. He will smite. A reiteration and confirmation of the chastisement threatened previously by the prophet (v. 8).

12. Rock. The closing portion of this chapter reveals the folly of those who think that in their own strength they can defy God’s judgment and resist the enemy sent to chastise them. Horses cannot gallop safely over the rocky crags.

There. Not in the Hebrew, as indicated by the use of italics. As the text of the KJV reads, the phrase “upon the rock” is taken to represent the place of both the plowing of the oxen and the running of the horses.

With oxen. Heb. babbeqarim. Some believe that this Hebrew word should have been divided as bebaqar yam, “with an ox [the] sea.” The clause would then read, “Will one plow the sea with oxen?” In any case the lesson is that the attempts of Israel to escape impending judgment would be useless. A wrong course of action would lead inevitably to national disaster.

Gall. Heb.roХsh, “poisonous herb” (see on Ps. 69:21). Justice was turned into the deadliest injustice, and all would suffer the fearful results which were sure to follow.

Hemlock. Heb. laФanah, a plant of the genus Artemisia, with a very bitter taste (see Deut. 29:18; see on Prov. 5:4). LaФanah is usually translated “wormwood” (see Amos 5:7). The fruit of Israel’s perversion of righteousness was the bitterest injustice and wrong.

13. A thing of nought. Heb.loХ dabar. Amos points out the folly of those who put their faith in that which does not really exist, their idols, their boasted security, and their vaunted power. Some Bible scholars believe that the references in these verses are to proper names, Lo-debar being the proper name of a place in Gilead (see 2 Sam. 9:4, 5; 17:27).

Horns. Heb. qarnayim. Horns are a symbol of strength (see on 1 Kings 22:11). Some think that this word is the name of a strong fortress, Karnaim, mentioned in 1 Macc. 5:26; 2 Macc. 12:21. Thus the RSV of the present verse reads, “You who rejoice in Lo-debar, who say, ‘Have we not by our own strength taken Karnaim for ourselves?’”

14. A nation. A reference to the Assyrians, who, as the instruments of God’s wrath (see Isa. 10:5, 6), would invade Israel from the north, specifically “from the entering in of Hemath [Hamath],” a city in upper Syria (see on Num. 34:8; Amos 6:2). Compare similar expressions given at other times as a warning that continued refusal to repent would bring national disaster (see Isa. 5:26; Jer. 5:15).

Wilderness. Heb. Фarabah. The Arabah is the depression extending from the Sea of Galilee to the Gulf of Aqabah (see on Deut. 1:1). The river of the Arabah probably designates some stream flowing into the northern end of the Dead Sea. Significantly enough, these northern and southern limits mark the territory recovered by Jeroboam II in the time of Israel’s greatest prosperity (see 2 Kings 14:25).

Ellen G. White comments

1    Te 53; 4T 76; 5T 233

3–7      Te 53