King James Version
Amos 6
14 verses with commentary
Woe to the Complacent
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! are at: or, are secure chief: or, firstfruits
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God's woe against complacent elites: '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!' The Hebrew 'ha-shan'anim be-Tsiyyon' (those at ease/complacent in Zion) and 'ha-botekim be-har Shomron' (those trusting in mount Samaria) describes false security. Zion (Jerusalem/Judah) and Samaria (capital of Israel/northern kingdom) both contained people presuming on God's protection while ignoring covenant obligations. They're 'named chief of the nations' (nequvim reshit ha-goyim)—thinking themselves superior. Verses 4-6 detail their decadent luxury while 'not grieved for the affliction of Joseph' (we-lo nehelav al-shever Yoseph)—indifferent to coming destruction. This complacent prosperity without compassion provokes judgment.
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?
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Pass ye unto Calneh, and see; and from thence go ye to Hamath the great: then go down to Gath of the Philistines—God commands Israel to examine three conquered cities as object lessons. Calneh (Assyrian Kullani) fell to Tiglath-Pileser III around 738 BC. Hamath (Syrian city) was defeated by Assyria circa 720 BC. Gath (Philistine city) had been conquered by Uzziah of Judah (2 Chronicles 26:6). Be they better than these kingdoms? or their border greater than your border? (הֲטוֹבִים מִן־הַמַּמְלָכוֹת הָאֵלֶּה, hatovim min-hamamlachot ha'eleh)—rhetorical question: if these great cities fell, what makes Israel think they're immune?
This confronts nationalistic pride and false security. Israel trusted in their covenant status, but covenant unfaithfulness removes covenant protection. If powerful nations fell to judgment, covenantbreakers will fare no better. Peter echoes this: 'judgment must begin at the house of God' (1 Peter 4:17).
This confronts nationalistic pride and false security. Israel trusted in their covenant status, but covenant unfaithfulness removes covenant protection. If powerful nations fell to judgment, covenantbreakers will fare no better. Peter echoes this: 'judgment must begin at the house of God' (1 Peter 4:17).
Ye that put far away the evil day, and cause the seat of violence to come near; seat: or, habitation
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Ye that put far away the evil day (הַמְנַדִּים לְיוֹם רָע, hamenadim l'yom ra)—they mentally distance themselves from coming judgment, assuming it won't arrive. The Hebrew נָדָה (nadah) means 'to remove, put at a distance.' And cause the seat of violence to come near (וַתַּגִּישׁוּן שֶׁבֶת חָמָס, vatagishun shevet chamas)—while pushing judgment away, they bring violent oppression near. שֶׁבֶת (shevet, 'seat, throne') suggests enthroned violence—injustice institutionalized in their society.
This describes psychological denial: people suppress awareness of judgment while embracing the very sins that guarantee it. Romans 2:4-5 warns against despising God's patience, storing up wrath. The more people distance themselves from judgment mentally, the closer they bring it actually through continued sin.
This describes psychological denial: people suppress awareness of judgment while embracing the very sins that guarantee it. Romans 2:4-5 warns against despising God's patience, storing up wrath. The more people distance themselves from judgment mentally, the closer they bring it actually through continued sin.
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; stretch: or, abound with superfluities
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That lie upon beds of ivory (הַשֹּׁכְבִים עַל־מִטּוֹת שֵׁן, hashochevim al-mitot shen)—ivory-inlaid beds represented extreme luxury in the ancient world. And stretch themselves upon their couches (וּסְרֻחִים עַל־עַרְשׂוֹתָם, useruchim al-arsotam)—the verb סָרַח (sarach) implies sprawling indolently. And eat the lambs out of the flock, and the calves out of the midst of the stall—consuming the choicest meat without concern for cost or scarcity. This isn't merely enjoying God's blessings but self-indulgent luxury while others starve.
The condemnation isn't wealth per se but indifference: they are not grieved for the affliction of Joseph (Amos 6:6). They feast while their brothers suffer, displaying the same cold self-absorption as Dives ignoring Lazarus (Luke 16:19-31). Luxury that breeds apathy toward suffering is sin.
The condemnation isn't wealth per se but indifference: they are not grieved for the affliction of Joseph (Amos 6:6). They feast while their brothers suffer, displaying the same cold self-absorption as Dives ignoring Lazarus (Luke 16:19-31). Luxury that breeds apathy toward suffering is sin.
That chant to the sound of the viol, and invent to themselves instruments of musick, like David; chant: or, quaver
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That chant to the sound of the viol (הַפֹּרְטִים עַל־פִּי הַנָּבֶל, haforetim al-pi hanavel)—פָּרַט (parat) means to improvise or play frivolously. And invent to themselves instruments of musick, like David (חָשְׁבוּ לָהֶם כְּלֵי־שִׁיר כְּדָוִיד, chashvu lahem klei-shir k'David)—they compare their frivolous entertainment to David's sacred psalmody. This isn't condemning music but mocking their pretension: they think their drunken songs equal David's Spirit-inspired worship.
The sin is twofold: trivializing worship by equating entertainment with praise, and remaining absorbed in pleasure while the nation faces judgment. Like those on the Titanic playing music as the ship sank, they feast and sing while catastrophe approaches. Revelation 18:22 pronounces similar judgment on Babylon—music ceases when God judges.
The sin is twofold: trivializing worship by equating entertainment with praise, and remaining absorbed in pleasure while the nation faces judgment. Like those on the Titanic playing music as the ship sank, they feast and sing while catastrophe approaches. Revelation 18:22 pronounces similar judgment on Babylon—music ceases when God judges.
That drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph. wine: or, in bowls of wine affliction: Heb. breach
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That drink wine in bowls (הַשֹּׁתִים בְּמִזְרְקֵי יַיִן, hashotim b'mizrekei yayin)—מִזְרָק (mizrak) typically refers to large ceremonial bowls used in temple service for catching sacrificial blood (Exodus 27:3). Drinking wine from such vessels suggests either mocking sacred objects or consuming alcohol in enormous quantities. And anoint themselves with the chief ointments (וְרֵאשִׁית שְׁמָנִים יִמְשָׁחוּ, v'reishit shemanim yimshahu)—using premium oils for personal luxury. But they are not grieved for the affliction of Joseph (וְלֹא נֶחְלוּ עַל־שֵׁבֶר יוֹסֵף, v'lo nechlu al-shever Yosef)—the verb חָלָה (chalah) means 'to be sick, grieved, wounded.' They feel no pain over their nation's brokenness (שֵׁבֶר, shever, 'fracture, ruin').
'Joseph' represents the northern tribes (descendants of Joseph's sons Ephraim and Manasseh). While the nation fractures morally and spiritually, the elite remain absorbed in luxury and entertainment. This lack of grief over sin is itself sin—demonstrating hardened hearts impervious to conviction.
'Joseph' represents the northern tribes (descendants of Joseph's sons Ephraim and Manasseh). While the nation fractures morally and spiritually, the elite remain absorbed in luxury and entertainment. This lack of grief over sin is itself sin—demonstrating hardened hearts impervious to conviction.
Therefore now shall they go captive with the first that go captive, and the banquet of them that stretched themselves shall be removed.
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Therefore now shall they go captive with the first that go captive (לָכֵן עַתָּה יִגְלוּ בְּרֹאשׁ גֹּלִים, lachen atah yiglu v'rosh golim)—the phrase בְּרֹאשׁ גֹּלִים (v'rosh golim, 'at the head of exiles') means they'll be first deported. The leaders in luxury become leaders in exile. And the banquet of them that stretched themselves shall be removed (וְסָר מִרְזַח סְרוּחִים, v'sar mirzach seruchim)—מִרְזֵחַ (mirzeach) refers to funeral feasts or revelry; their parties end abruptly.
This is poetic justice: those who lived most comfortably suffer most severely in judgment. Jesus taught similar reversal: 'many that are first shall be last' (Matthew 19:30). Privilege without responsibility, comfort without compassion, leadership without integrity—all bring greater accountability (Luke 12:48).
This is poetic justice: those who lived most comfortably suffer most severely in judgment. Jesus taught similar reversal: 'many that are first shall be last' (Matthew 19:30). Privilege without responsibility, comfort without compassion, leadership without integrity—all bring greater accountability (Luke 12:48).
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. that: Heb. the fulness thereof
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The Lord GOD hath sworn by himself (נִשְׁבַּע אֲדֹנָי יְהוִה בְּנַפְשׁוֹ, nishba Adonai YHWH b'nafsho, literally 'sworn by His soul/life')—when God swears by Himself, the oath is irrevocable (Hebrews 6:13-18). I abhor the excellency of Jacob, and hate his palaces (תֹּעֵב אָנֹכִי אֶת־גְּאוֹן יַעֲקֹב וְאַרְמְנֹתָיו שָׂנֵאתִי, toev anochi et-ge'on Ya'akov v'armenotav saneti)—the Hebrew intensifies with both 'abhor' (תָּעַב, ta'av) and 'hate' (שָׂנֵא, sane). גְּאוֹן (ge'on, 'pride, excellency') here means arrogant self-sufficiency, not legitimate glory. Therefore will I deliver up the city with all that is therein—total destruction.
This shocking statement—God abhors and hates His covenant people—demonstrates how sin transforms blessing into curse. Their 'excellency' (covenant status, prosperity) became pride; their palaces (symbols of success) became monuments to oppression. When people pervert God's gifts into idols, He turns against even His own people (Isaiah 1:14).
This shocking statement—God abhors and hates His covenant people—demonstrates how sin transforms blessing into curse. Their 'excellency' (covenant status, prosperity) became pride; their palaces (symbols of success) became monuments to oppression. When people pervert God's gifts into idols, He turns against even His own people (Isaiah 1:14).
And it shall come to pass, if there remain ten men in one house, that they shall die.
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And it shall come to pass, if there remain ten men in one house, that they shall die—This describes plague or siege warfare's aftermath. Even survivors in a single household will perish. The number 'ten' may reference a עֲשָׂרָה (asarah, 'ten,' a traditional quorum for Jewish prayer), suggesting even complete families or communities won't escape. This verse continues the relentless depiction of total judgment—no remnant preserved, no survivors exempted.
The cumulative weight of judgment prophecies in Amos 6 creates an overwhelming sense of inevitability. God isn't threatening; He's announcing settled reality. Like Sodom (Genesis 19), when judgment arrives, escape proves nearly impossible. This should drive people to urgent repentance while opportunity remains.
The cumulative weight of judgment prophecies in Amos 6 creates an overwhelming sense of inevitability. God isn't threatening; He's announcing settled reality. Like Sodom (Genesis 19), when judgment arrives, escape proves nearly impossible. This should drive people to urgent repentance while opportunity remains.
And a man's uncle shall take him up, and he that burneth him, to bring out the bones out of the house, and shall say unto him that is by the sides of the house, Is there yet any with thee? and he shall say, No. Then shall he say, Hold thy tongue: for we may not make mention of the name of the LORD. we: or, they will not, or, have not
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And a man's uncle shall take him up, and he that burneth him, to bring out the bones out of the house—Jewish burial custom involved family members retrieving bodies. דּוֹד (dod, 'uncle') represents extended family obligation. The phrase 'burneth him' (וּמְסָרְפוֹ, um'sarfo) is unusual—Jews typically didn't cremate except in extreme circumstances (plague, war, desecration prevention). And shall say unto him that is by the sides of the house, Is there yet any with thee? and he shall say, No.—a survivor check finds none remaining. Then shall he say, Hold thy tongue: for we may not make mention of the name of the LORD (הַס כִּי־לֹא לְהַזְכִּיר בְּשֵׁם־יְהוָה, has ki-lo l'hazkir b'shem-YHWH)—either fearing to invoke God's name amidst judgment or recognizing their covenant-breaking forfeited the right to call on Him.
This chilling scene depicts absolute desolation and spiritual terror. The command to silence suggests recognition that God has turned against them—speaking His name might bring further judgment. When people can no longer pray, judgment has reached its fullest expression.
This chilling scene depicts absolute desolation and spiritual terror. The command to silence suggests recognition that God has turned against them—speaking His name might bring further judgment. When people can no longer pray, judgment has reached its fullest expression.
For, behold, the LORD commandeth, and he will smite the great house with breaches, and the little house with clefts. breaches: or, droppings
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For, behold, the LORD commandeth, and he will smite the great house with breaches, and the little house with clefts (כִּי־הִנֵּה יְהוָה מְצַוֶּה וְהִכָּה הַבַּיִת הַגָּדוֹל רְסִיסִים וְהַבַּיִת הַקָּטֹן בְּקִעִים, ki-hineh YHWH m'tzaveh v'hikah habayit hagadol resisim v'habayit hakaton b'qi'im)—both great houses (הַבַּיִת הַגָּדוֹל, habayit hagadol, palaces) and small houses (הַבַּיִת הַקָּטֹן, habayit hakaton, peasant dwellings) face destruction. רְסִיסִים (resisim, 'breaches, fragments') and בְּקִעִים (b'qi'im, 'clefts, cracks') suggest structural collapse—both total ruin and partial damage, depending on size.
This emphasizes judgment's universality: wealth provides no protection. The rich who oppressed and the poor who acquiesced both face consequences. Romans 2:11 confirms this principle: 'there is no respect of persons with God.' Judgment reaches all socioeconomic levels when a nation rejects God.
This emphasizes judgment's universality: wealth provides no protection. The rich who oppressed and the poor who acquiesced both face consequences. Romans 2:11 confirms this principle: 'there is no respect of persons with God.' Judgment reaches all socioeconomic levels when a nation rejects God.
Shall horses run upon the rock? will one plow there with oxen? for ye have turned judgment into gall, and the fruit of righteousness into hemlock:
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Shall horses run upon the rock? will one plow there with oxen? (הַיְרֻצוּן בַּסֶּלַע סוּסִים אִם־יַחֲרוֹשׁ בַּבְּקָרִים, hayrutzun basela susim im-yacharosh bab'qarim)—two rhetorical questions about absurdities: horses can't gallop on rocky cliffs; oxen can't plow stone. Yet Israel's behavior is equally absurd: for ye have turned judgment into gall, and the fruit of righteousness into hemlock (כִּי־הֲפַכְתֶּם לְרֹאשׁ מִשְׁפָּט וּפְרִי צְדָקָה לְלַעֲנָה, ki-hafachtem l'rosh mishpat ufri tz'dakah l'la'anah)—they've inverted justice (מִשְׁפָּט, mishpat) into poison (רֹאשׁ, rosh, literally 'head,' meaning poisonous plant or gall), and righteousness's fruit (צְדָקָה, tz'dakah) into wormwood (לַעֲנָה, la'anah, bitter poison).
This indicts moral inversion: making justice serve oppression and perverting righteousness into wickedness. When legal systems meant to protect the vulnerable instead exploit them, society commits absurdity worse than horses running on rocks. Isaiah 5:20 pronounces woe on such moral confusion: 'Woe unto them that call evil good, and good evil.'
This indicts moral inversion: making justice serve oppression and perverting righteousness into wickedness. When legal systems meant to protect the vulnerable instead exploit them, society commits absurdity worse than horses running on rocks. Isaiah 5:20 pronounces woe on such moral confusion: 'Woe unto them that call evil good, and good evil.'
Ye which rejoice in a thing of nought, which say, Have we not taken to us horns by our own strength?
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Ye which rejoice in a thing of nought (הַשְּׂמֵחִים לְלֹא דָבָר, hasemechim l'lo davar, literally 'rejoicing in no-thing, vanity')—they celebrate empty achievements. Which say, Have we not taken to us horns by our own strength? (הַאֹמְרִים הֲלוֹא בְחָזְקֵנוּ לָקַחְנוּ לָנוּ קַרְנָיִם, ha'om'rim halo v'chozkeinu lakachnu lanu karnayim)—'horns' (קַרְנַיִם, karnayim) symbolize military power (Deuteronomy 33:17). They boast about military victories achieved 'by our own strength' (בְחָזְקֵנוּ, v'chozkeinu), crediting themselves rather than God.
This reveals the root sin: pride that denies God's sovereignty and credits human achievement. Jeroboam II's military successes (2 Kings 14:25-28) produced nationalistic arrogance—forgetting that God gave the victories. Habakkuk 1:11 describes similar pride: 'his own might is his god.' All human achievement apart from acknowledging God's enablement is 'vanity.'
This reveals the root sin: pride that denies God's sovereignty and credits human achievement. Jeroboam II's military successes (2 Kings 14:25-28) produced nationalistic arrogance—forgetting that God gave the victories. Habakkuk 1:11 describes similar pride: 'his own might is his god.' All human achievement apart from acknowledging God's enablement is 'vanity.'
But, behold, I will raise up against you a nation, O house of Israel, saith the LORD the God of hosts; and they shall afflict you from the entering in of Hemath unto the river of the wilderness. river: or, valley
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But, behold, I will raise up against you a nation, O house of Israel (כִּי הִנְנִי מֵקִים עֲלֵיכֶם בֵּית יִשְׂרָאֵל גּוֹי, ki hin'ni meikim aleichem beit Yisrael goy)—God personally raises up (מֵקִים, meikim) the enemy nation (גּוֹי, goy). Saith the LORD the God of hosts confirms divine authority. And they shall afflict you from the entering in of Hemath unto the river of the wilderness (וְלָחֲצוּ אֶתְכֶם מִלְּבוֹא חֲמָת עַד־נַחַל הָעֲרָבָה, v'lachatzu etchem mil'vo Chamat ad-nachal ha'aravah)—the enemy will oppress (לָחַץ, lachatz) Israel throughout their entire territory, from northern border (Lebo-Hamath) to southern (the Arabah river/wadi).
This directly counters verse 13's boast about taking 'horns' by their own strength. The same territory they conquered will be reconquered—by a nation God Himself raises against them. Human military might collapses before divine judgment. Assyria fulfilled this prophecy, but ultimately God sovereignly controls all nations for His purposes (Isaiah 10:5-19).
This directly counters verse 13's boast about taking 'horns' by their own strength. The same territory they conquered will be reconquered—by a nation God Himself raises against them. Human military might collapses before divine judgment. Assyria fulfilled this prophecy, but ultimately God sovereignly controls all nations for His purposes (Isaiah 10:5-19).