Matthew Henry's Complete Commentary
Matthew Henry · 1714
Matthew Henry 사후(1714) 공개 도메인. 디지털판 CC0-1.0.
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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Robert Jamieson, A. R. Fausset, David Brown · 1871
Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.
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Barnes' Notes on the Bible
Albert Barnes · 1834
Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.
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Adam Clarke's Commentary and Critical Notes on the Bible
Adam Clarke · 1831
Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.
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John Gill's Exposition of the Bible
John Gill · 1763
John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.
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Calvin's Commentaries
John Calvin · 1850
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Matthew Poole's Annotations upon the Holy Bible
Matthew Poole · 1685
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The Pulpit Commentary
ed. H.D.M. Spence & Joseph S. Exell · 1890
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Keil & Delitzsch Commentary on the Old Testament
Carl F. Keil, Franz Delitzsch · 1866
구약 학술 표준 — 히브리어·문헌비평·고대근동 배경
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Ellicott's Commentary for English Readers
ed. Charles J. Ellicott · 1878
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Cambridge Bible for Schools and Colleges
Cambridge (다저자) · 1900
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Vincent's Word Studies in the New Testament
Marvin R. Vincent · 1887
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Word Pictures in the New Testament
A.T. Robertson · 1933
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The Expositor's Greek Testament
ed. W. Robertson Nicoll (다저자) · 1910
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Meyer's Critical and Exegetical Commentary on the New Testament
Heinrich A.W. Meyer · 1880
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Wesley's Explanatory Notes
John Wesley · 1755
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Benson's Commentary of the Old and New Testaments
Joseph Benson · 1815
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The Treasury of David
Charles H. Spurgeon · 1885
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MacLaren's Expositions of Holy Scripture
Alexander Maclaren · 1910
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The People's New Testament
B.W. Johnson · 1891
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Coke's Commentary on the Holy Bible
Thomas Coke · 1803
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Trapp's Complete Commentary
John Trapp · 1660
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Hodge's Commentary on the New Testament
Charles Hodge · 1860
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Adam Clarke's Commentary and Critical Notes on the Bible
Amos 6 Introduction
The prophet reproves his people for indulging themselves in luxurious ease, and forming alliances with their powerful idolatrous neighbors, Amos 6:1. He asks if their lands or their lot be better than their own, Amos 6:2, that they should choose to worship the gods of the heathen, and forsake Jehovah. Then follows an amplification of the sin which the prophet reproves, Amos 6:3-6; to which he annexes very awful threatenings, confirmed by the oath of Jehovah, Amos 6:7, Amos 6:8. He next particularly specifies the punishment of their sins by pestilence, Amos 6:9-11; by famine, or a drought that should harden the earth so that it could not be tilled, Amos 6:12; and by the sword of the Assyrians, Amos 6:14.
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, Amos 6:1; are charged with wantonness, luxury, intemperance, and want of sympathy with those in distress, Amos 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, Amos 6:7; and a great mortality in every house, and the destruction of all houses, both great and small, Amos 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, Amos 6:12.
VI.
The prophet now turns his rebuke, not only to the Northern kingdom, but to the House of Judah, though the burden of the subsequent charges are specially applicable to the former.
This section of the prophecy falls naturally into three parts, Amos 5:1-27, Amos 6:1-14, each drawing out, in different terms, the moral grounds of Israel’s impending ruin, and ending with a similar outlook of invasion, or exile.
-1Amos 5:1-17. Israel continuing to shew no signs of amendment, there remains nothing but inevitable ruin; and the prophet accordingly begins to sing his elegy over the impending fall of the kingdom, which in spirit he beholds already as consummated (Amos 5:1-3). Israel deserves this fate, for it has done the very opposite of what God demands: God demanded obedience, judgement, and mercy; Israel has persistently practised the reverse, and has acted so as to call down upon itself a just retribution (Amos 5:4-11). Its state is desperate (Amos 5:12 f.); certainly, even now it is not too late to amend, and the prophet again in treats it earnestly to do so (Amos 5:14 f.); but he sees only too well that his words will not be listened to; and again therefore he draws in outline a dark picture of the calamities impending upon the nation.
Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible
Am 6:1-14.
Am 6:1-14.
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.
1. named chief of the nations--that is, you nobles, so eminent in influence, that your names are celebrated among the chief nations [LUDOVICUS DE DIEU]. Hebrew, "Men designated by name among the first-fruits of the nations," that is, men of note in Israel, the people chosen by God as first of the nations
(Ex 19:5;
compare
Nu 24:20)
[PISCATOR].
to whom . . . Israel came--that is, the princes to whom the Israelites used to repair for the decision of controversies, recognizing their authority [MAURER]. I prefer to refer "which" to the antecedent "Zion" and "Samaria"; these were esteemed "chief" strongholds among the heathen nations "to whom . . . Israel came" when it entered Canaan;
Am 6:2
accords with this.
Woe to them that are at ease - The word always means such as are recklessly at their ease, "the careless ones," such as those whom Isaiah bids Isaiah 32:9-11, "rise up, tremble, be troubled, for many days and years shall ye be troubled." It is that luxury and ease, which sensualize the soul, and make it dull, stupid, hard-hearted. By one earnest, passing word, the prophet warns his own land, that present sinful ease ends in future woe. "Woe unto them that laugh now: for they shall mourn and weep" Luke 6:25. Rup.: "He foretells the destruction and captivity of both Judah and Israel at once; and not only that captivity at Babylon, but that whereby they are dispersed unto this day." Luxury and deepest sins of the flesh were rife in that generation (see John 8:9; Romans 2:21-24; Luke 11:39, Luke 11:42; Matthew 23:14, Matthew 23:23, Matthew 23:26), which killed Him who for our sakes became poor.
And trust in the mountain of Samaria - Not in God. Samaria was strong (see the note above at Amos 3:9), resisted for three years, and was the last city of Israel which was taken. "The king of Assyria came up throughout all the land and went up to Samaria, and besieged it 2 Kings 17:5. Benhadad, in that former siege, when God delivered them 2 Kings 7:6, attempted no assault, but famine only.
Which are named the chief of the nations - Literally, "the named of the chief of the nations," that is, those who, in Israel, which by the distinguishing favor of God were "chief of the nations," were themselves, marked, distinguished, "named." The prophet, by one word, refers them back to those first princes of the congregation, of whom Moses used that same word Numbers 1:17. They were "heads of the houses of their fathers Numbers 1:4, renowned of the congregation, heads of thousands in Israel Numbers 1:16. As, if anyone were to call the Peers, "Barons of England," he would carry us back to the days of Magna Charta, although six centuries and a half ago, so this word, occurring at that time , here only in any Scripture since Moses, carried back the thoughts of the degenerate aristocracy of Israel to the faith and zeal of their forefathers, "what" they ought to have been, and "what" they were. As Amalek of old was "first of the nations" Numbers 24:20 in its enmity against the people of God , having, first of all, shown that implacable hatred, which Ammon, Moab, Edom, evinced afterward, so was Israel "first of nations," as by God. It became, in an evil way, "first of nations," that is, distinguished above the heat by rejecting Him.
To whom the house of Israel came, or have come - They were, like those princes of old, raised above others. Israel "came" to them for judgment; and they, regardless of duty, lived only for self-indulgence, effeminacy, and pride. Jerome renders in the same sense, "that enter pompously the house of Israel," literally, "enter for themselves," as if they were lords of it, and it was made for them.
Wo to them that are at ease in Zion - For השאננים hashshaanannim, "who dwell at ease," it has been proposed to read השעננים hashshaanannim, "who confidently lean," the two words differing only in one letter, an ע ain for an א aleph. They leaned confidently on Zion; supposing that, notwithstanding their iniquities they should be saved for Zion's sake. Thus the former clause will agree better with the latter, "leaning upon Zion," and "trusting in the mountain of Samaria." Those that are at ease may mean those who have no concern about the threatened judgments, and who have no deep concern for the salvation of their own souls. Houbigant would read, "Go to them who despise Zion, and trust in Samaria." So the Septuagint, reading שנאים soneim, hating, instead of שאננים shaanannim, being at rest, tranquil Calmet first proposed this conjecture; Houbigant follows him.
Are named chief - Newcome renders, "That are named after the chief of the nations;" and observes, that the Hebrew word נקבי nekubey is an allusion to marking a name or character by punctures. See on Isaiah 44:5 (note). They call themselves not after their ancestors, but after the chief of the idolatrous nations with whom they intermarry contrary to the law.
Perhaps the words here rather refer to the mountains and their temples, than to the people. The mountain of Zion, and the mountain of Samaria, were considered the chief or most celebrated among the nations, as the two kingdoms to which they belonged were the most distinguished on the earth.
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 (Am 6:2,3), and their power (Am 6:13), and wholly addicted to their pleasures, Am 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 (Am 6:7), God's abhorring them, and abandoning them and theirs to death (Am 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, Am 6:12-14.