Amosa 6:13 Komentarz

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).

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.

Ye which rejoice in a thing of nought,.... In their wealth and riches, which are things that are not, because of the uncertainty of them; and, in comparison of true riches, have no solidity and substance in them, Pro 23:5; or in any of the things of this world, the lusts of it, the honours of it, human wisdom or strength; all are things of nought, of no worth, give no satisfaction, and are of no continuance, and not to be gloried in, Jer 9:23; or in their idols, for an idol is nothing in the world, Co1 8:4; and yet they rejoiced in them, Act 7:41; or in their own works of righteousness, as men of a pharisaical temper do, as these people were; these indeed are something, when done in obedience to the will of God, and according to that, and from right principles, and in the exercise of faith and love, and with a view to the glory of God, and as they are evidences of true grace, and profitable to men, and tend to glorify God, and serve the interest of religion; but they are things of nought, and not to be rejoiced and gloried in, in the business of justification before God, and in the affair of salvation: the same may be said of a mere outward profession of religion depended on, and all external rites and ceremonies, or submission to outward ordinances, whether legal or evangelical. The phrase may be rendered, "in that which is no word" (i); is not the word of God, nor according to it; indeed everything short of Christ and his righteousness, and salvation by him, are things of nought, and not to be rejoiced in, Phi 3:3; which say, have we not taken to us horns by our own strength? by which we have pushed our enemies, got victory over them, and obtained power, dominion, and authority; all which horns are an emblem of. So Sanchoniatho (k) says, Astarte put upon her own head a bull's head, as an ensign of royalty, or a mark of sovereignty; by which, as Bishop Cumberland (l) thinks, is plainly meant the bull's horns, since it is certain that a horn, in the eastern languages, is an emblem or expression noting royal power, as in Sa1 2:10; and in other places; see Dan 7:24; thus the kings of Egypt wore horns, as Diodorus relates; and perhaps for the same reason the Egyptians adorned Isis with horns (m). And all this they ascribed not to God, but to themselves. The Targum interprets "horns" by riches; but it rather signifies victory (n), and power and government, which they took to themselves, and imputed to their own strength, valour, and courage: very probably here is an allusion to their ensigns, banners, shields, or helmets, on which horns might be figured or engraven, being the arms of Ephraim, the son of Joseph, the chief of the ten tribes, who are here spoken of Ephraim is often put for the ten tribes, or the kingdom of Israel; and Joseph, whose son he was, "his glory was like the firstling of a bullock, and his horns" are said to be like "the horns of unicorns: with them", it is promised, "he shall push the people together, to the ends of the earth, and they are the ten thousands of Ephraim, and they are the thousands of Manasseh", Deu 33:17; and it may be, as the lion seems to be the ensign of the tribe of Judah, to which he is by Jacob compared; so the ox or the unicorn might be the ensign of the tribe of Ephraim: and so the ancient Jews, as Aben Ezra on Num 2:2; observes, say, that the form of a man was on the standard of Reuben; and the form of a lion on the standard of Judah; and the form of an ox on the standard of Ephraim, &c. and others (o) of them say that the standard of Joseph was dyed very black, and was figured for the two princes of Ephraim and Manasseh; upon the standard of Ephraim was figured an ox, because "the firstling of a bullock"; and on the standard of Manasseh was figured an unicorn, because "his horns are like the horns of unicorns". Now the Israelites, or those of the ten tribes, at the head of which Ephraim was, set up their banners, not in the name of the Lord, but in their own strength; and attributed their conquests and dominions to their own conduct and courage, the horns of their own strength, and not to God (p). And this also is the language of such persons, who ascribe regeneration and conversion, faith, repentance, the cleansing of a man's heart, and the reformation of his life, yea, his whole salvation, to the power and strength of his free will, when man has no strength at all to effect any of these things; these are all vain boasts, and very disagreeable and offensive to the Lord; and for such like things persons stand here reproved by him, and threatened with woes; for woe must be here supplied from Amo 6:1. (i) "in non verbo", Montanus. (k) Apud Euseb. Evangel. Prepar. l. 2. p. 38. (l) Sanchoniatho's History, p. 35. (m) Vid. Pignorii Mensa Isiaca, p. 30. (n) "Vieimus, et domitum pedibus calcamus amorem, Venerunt capiti cornua sera meo". Ovid. Amor. l. 3. Eleg. 10. (o) Bemidbar Rabba, sect. 2. fol. 178. 3. (p) Vid. Lydium de Re Militari, l. 4. c. 4. p. 164.

Whence also we say that the holy men are just and that they are made pleasing to God after their sins not only through their merits but through the mercy of him to whom every creature is subject and stands in need of his mercy. Let heretics hear, who are lifted up by pride and say, “We have taken unto us horns by our own strength.” Let them listen to what Moab heard said to him: “We have heard the pride of Moab, he is exceedingly proud. ‘His haughtiness and his arrogance and his pride and the loftiness of his heart I know,’ says the Lord, ‘because his strength is not according to the loftiness thereof.’ ”

(Verse 12 onwards) For behold, the Lord will command and strike down the great house with ruins, and the small house with breaches. Can horses run on rocks, or can it be plowed with oxen? For you have turned justice into bitterness, and the fruit of righteousness into wormwood. You who rejoice in nothingness, who say: Have we not taken horns for ourselves in our strength? Behold, I will raise up against you, O house of Israel, declares the Lord God of hosts, a nation, and they will oppress you from the entrance of Hamath to the brook of the wilderness. LXX: Therefore, behold, the Lord will command and will strike the great house with ruins and the small house with breaches. Will horses run on rocks? Will men be silent at women? For you have turned justice into bitterness and the fruit of righteousness into wormwood. You who rejoice in nothing good, who say, 'Have we not relied on our own strength?' For behold, I will raise up against you, O house of Israel, declares the Lord God of hosts, a nation, and they shall oppress you from Lebo-hamath to the brook of Egypt. Because you have sprung into such rage that, even in the time of death and impending evils, you were unwilling to utter the name of the Lord, therefore the Lord will command and strike the greater house with ruins, and the lesser house with divisions. If He commands, how does He strike? If He strikes, how does He command? But in that which He commands and orders to His ministers, He Himself seems to strike. Just as in commanding the Father and acting through the Son, He Himself who commanded does the work, the verse being fulfilled: He spoke, and they were made; He commanded, and they were created (Ps. 148:5). For all things were made through him, and without him was made nothing that was made (John 1). And in Egypt, where the firstborn who were killed by the destroyer are reported to be referred to, the Lord testifies that he himself killed them (Exodus 12). So also in the present place the Lord commands, and he himself strikes through his ministers the greater house with ruins, that is, the ten tribes, who were called Israel, and the lesser house with divisions, the two tribes, who were governed by the lineage of the house of David. And note the properties of each. Israel, because it had sinned more, is struck by ruins and is handed over to eternal captivity. But the house of Judah, in which the temple exists, and which had sinned in part, is held in captivity for seventy years and is not struck by ruins but by divisions. For a divided house can be repaired: ruins require not so much restoration as rebuilding. He compares the ruins and divisions of both houses to horses and oxen, of which the former cannot run on rocks, and the latter are so untamed that they do not accept the yoke on their necks, and since they are wild oxen, they are unwilling to plow the earth due to their fierceness. But you, though horses and buffalo cannot change their nature, have changed the nature of God, turning the sweet into the bitter and the fruit of his justice into wormwood, which is a very bitter herb. You who take delight in things that are nothing, like golden calves and idols, which are nothing, as Esther said to the Lord: Do not give your scepter to those who are not (Esther 14:11), or in nothing and falsehood. You who think you have taken horns and kingship and power by your own strength, with which you can scatter your enemies. Therefore, because you have done these things, behold, I will raise up against you, O great house and O lesser house, that will be struck by ruin and division, that is, O house of Israel and all twelve tribes, the most savage nation of Assyrians and Chaldeans, who will crush and overthrow you from beginning to end, from head to tail, from the borders of your land, which face the sun, to the desert river, or the West, as the LXX translated, that is, from Emath to Rhinocorura, between which the river Nile, or the stream coming from the desert, enters the sea. We have mentioned Emath above Epiphaniam, which got its name from Antiochus who was called Epiphanes. However, those who think that this refers to the house of Israel and the ten tribes, cannot explain how it is said in the threat against the ten tribes that they should be crushed from Epiphania to the borders of Egypt. These borders do not include only the ten tribes, but all twelve, including Judah and Benjamin. Some people, according to the allegory, believe that the large house and the smaller house symbolize the Jewish people and the Church gathered from the Gentiles. They are called 'great' because of their ancestors, the law, and the prophets. We are called 'lesser' because we were without the Testament and the commandments of God, of which we also read in the Song of Songs: 'My sister is little and has no breasts' (Song of Songs 8:8). If the great and small house, gathered into one family of God, does not have discipline and does not follow God's commandments, it will be struck by ruins and divisions. Whenever, therefore, the house of God, which is the Church, collapses and is torn apart, either in persecutions or in heresies and schisms, it shows the hand of God striking: which if we want to avoid, let us listen to and follow the comparison and example. They are not able to pursue on the rocks of the horse. Christ is the rock (I Cor. X), who gave to his apostles that they also be called rock: You are Peter, and upon this rock I will build my Church (Mat. XVI, 18). Those who are in these stones, called horses, about which we have spoken above, will not be able to pursue him, their courses hindered and falling down through each stone. Let us come to another comparison, according to our custom, discussing the edition of the Seventy Interpreters, lest if we adhere too much to the Hebrew, we seem to have deceived the reader's diligence, and by not mentioning the Vulgate edition, we appear to have proposed it in vain. But they will certainly be silent in women, he said, no doubt meaning horses, about which he had spoken above. If they pursue horses on rocks. These horses, that is, contrary strengths, who go mad for women when they see a masculine spirit, and having been strengthened by the power of God, are not bold enough to approach. But when they see a effeminate mind, weakened by ointments and pleasures, and turned towards feminine softness, they immediately go mad and cannot hold themselves back; and they long for lust. It follows: Because you have turned judgment into fury. Judgment turns into fury for the one who judges in anger, and the Lord says: You shall not show partiality in judgment (Deut. XVI, 19). And in another place: You shall not pity the poor in judgment; for it is God's judgment (Exod. XXIII, 3): with an angry mind he descends to judge, indeed, without knowing the cause, nor does he know the truth of the judgment, he prejudges what sentence he should pass: he also turns the fruit of justice, which is most sweet, into bitterness. What we have said about one virtue, let us understand about the others as well: prudence, courage, temperance. Whoever is angry cannot enjoy their fruits, and when they do, they will be bitter. Hence it is said in Isaiah: Woe to those who call sweet bitter, and bitter sweet (Is. 5:20). This is what those say who do not consider the causes in judging, but rather the individuals, and they turn the fruit of Christ's righteousness, which is most sweet, into bitterness. Therefore, whoever is guided in judgment by either blood ties or friendship, on the other hand, is led by hostile hatred or enmities, perverts the judgment of Christ, who is justice, and turns its fruit into bitterness. Those who do this rejoice in no good word, or, as Symmachus translated, irrationally, and proudly say: Have we not had horns in our strength? But let the righteous glory in the Lord and say: In you we will scatter our enemies with horns. And in another place (Al. in the same place): For I will not hope in my bow, and my sword will not save me (Ps. 43, 6, 7). Hence, in Exodus according to the Hebrew and the Aquila edition, we read: And Moses did not know that the appearance (Al. face) of his face was horned (Exod. 34, 29), which truly could be said: In you I blow away my enemies with a horn. We also read in another place: And he will exalt the horn of his people; And: He will exalt the horn of his Christ (Ps. 148, 14, and 1 Sam. 2, 10), and the horn of the altar, and clean horned animals, which are offered only to God, whose interpretation is not of this time. Because of these great sins and extreme pride, which speaks unrighteousness against God and exalts its mouth, the Almighty Lord God declares that he will raise up the most savage nation, which will crush and afflict them, indeed, even prevent them from entering into Emath, and as far as the Western torrent. Emath is interpreted as a wall or fortified town. Therefore, they will be forbidden from seeking refuge in the most savage nation, to whom punishments have been assigned, to flee to the fortified city, which is the celestial Jerusalem, lest they enter and be saved, similar to that chapter which we read in Genesis, where God placed Cherubim and a flaming sword (Gen. II), which turned to guard the way to the tree of life, so that the one who had been expelled from paradise would by no means enter there unworthy. And what follows: We will interpret the 67th Psalm, in which it is written: Sing to the Lord, sing a psalm to his name: make a way for him who ascends upon the west: the Lord is his name (Psalm 67:5). For unless evil works have died in us, Christ will not ascend upon us. And when they have died, and we have Christ as our charioteer: then as we make progress and advance to better things, it will be commanded in the same psalm: Sing to God, sing psalms to the Lord who ascends upon the heaven of heavens towards the east (Psalm 67:33, 34). And in the mysteries, first we renounce him who is in the West, and who dies for our sins, and thus turned towards the East, we make a covenant with the sun of righteousness, and we promise to serve him. Regarding the stream of the West, Symmachus interpreted it as a valley plain: Theodotio, a stream in Arabia: Aquila, a stream that is in the plain. With these words, it is shown that those who are not excluded from the walled city cannot die to sin, nor can they reach the plain and level stream of the desert, which is called the stream of pleasure, according to what we read: You shall make them drink from the stream of your pleasure (Psalm 36:9).

The prophet reproves his people for indulging themselves in luxurious ease, and forming alliances with their powerful idolatrous neighbors, Amo 6:1. He asks if their lands or their lot be better than their own, Amo 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, Amo 6:3-6; to which he annexes very awful threatenings, confirmed by the oath of Jehovah, Amo 6:7, Amo 6:8. He next particularly specifies the punishment of their sins by pestilence, Amo 6:9-11; by famine, or a drought that should harden the earth so that it could not be tilled, Amo 6:12; and by the sword of the Assyrians, Amo 6:14.

Ye which rejoice in a thing of naught - In your idols: for an idol is nothing in the world. Have we not taken to us horns - We have arrived to power and dignity by our strength. Horns were the symbols of power and authority. So Horace: - Vina parant animos: tum pauper cornua sumet. "Wine repairs our strength, and furnishes the poor with horns." At such times they think themselves as great as the greatest.

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) 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 (Exo 19:5; compare Num 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; Amo 6:2 accords with this.

rejoice in a thing of naught--that is, in your vain and fleeting riches. Have we not taken to us horns--that is, acquired power, so as to conquer our neighbors (Kg2 14:25). Horns are the Hebrew symbol of power, being the instrument of strength in many animals (Psa 75:10).

The prophet utters the second woe over the careless heads of the nation, who were content with the existing state of things, who believed in no divine judgment, and who revelled in their riches (Amo 6:1-6). To these he announces destruction and the general overthrow of the kingdom (Amo 6:7-11), because they act perversely, and trust in their own power (Amo 6:12-14). Amo 6:1. "Woe to the secure upon Zion, and to the careless upon the mountain of Samaria, to the chief men of the first of the nations, to whom the house of Israel comes! Amo 6:2. Go over to Calneh, and see; and proceed thence to Hamath, the great one: and go down to Gath of the Philistines: are they indeed better than these kingdoms? or is their territory greater than your territory? Amo 6:3. Ye who keep the day of calamity far off, and bring the seat of violence near." This woe applies to the great men in Zion and Samaria, that is to say, to the chiefs of the whole of the covenant nation, because they were all sunk in the same godless security; though special allusion is made to the corrupt leaders of the kingdom of the ten tribes, whose debauchery is still further depicted in what follows. These great men are designated in the words נקבי ראשׁית הגּוים, as the heads of the chosen people, who are known by name. As ראשׁית הג is taken from Num 24:20, so נקבי is taken from Num 1:17, where the heads of the tribes who were chosen as princes of the congregation to preside over the numbering of the people are described as men אשׁר נקּבוּ בּשׁמות, who were defined with names, i.e., distinguished by names, that is to say, well-known men; and it is used here in the same sense. Observe, however, with reference to ראשׁית הגּוים, that in Num 24:20 we have not הגּוים, but simply ראשׁית גּוים. Amalek is so called there, as being the first heathen nation which rose up in hostility to Israel. On the other hand, ר הגוים is the firstling of the nations, i.e., the first or most exalted of all nations. Israel is so called, because Jehovah had chosen it out of all the nations of the earth to be the people of His possession (Exo 19:5; cf. Sa2 7:23). In order to define with still greater precision the position of these princes in the congregation, Amos adds, "to whom the house of Israel cometh," namely, to have its affairs regulated by them as its rulers. These epithets were intended to remind the princes of the people of both kingdoms, "that they were the descendants of those tribe-princes who had once been honoured to conduct the affairs of the chosen family, along with Moses and Aaron, and whose light shone forth from that better age as brilliant examples of what a truly theocratical character was" (Hengstenberg, Dissertations, i. p. 148). To give still greater prominence to the exalted calling of these princes, Amos shows in Amo 6:2 that Israel can justly be called the firstling of the nations, since it is not inferior either in prosperity or greatness to any of the powerful and prosperous heathen states. Amos names three great and flourishing capitals, because he is speaking to the great men of the capitals of the two kingdoms of Israel, and the condition of the whole kingdom is reflected in the circumstances of the capital. Calneh (= Calno, Isa 10:9) is the later Ctesiphon in the land of Shinar, or Babylonia, situated upon the Tigris opposite to Seleucia (see at Gen 10:10); hence the expression עברוּ, because men were obliged to cross over the river (Euphrates) in order to get there. Hamath: the capital of the Syrian kingdom of that name, situated upon the Orontes (see at Gen 10:18 and Num 34:8). There was not another Hamath, as Hitzig supposes. The circumstance that Amos mentions Calneh first, whereas it was much farther to the east, so that Hamath was nearer to Palestine than Calneh was, may be explained very simply, from the fact that the enumeration commences with the most distant place and passes from the north-east to the south-west, which was in the immediate neighbourhood of Israel. Gath: one of the five capitals of Philistia, and in David's time the capital of all Philistia (see at Jos 13:3; Sa2 8:1). The view still defended by Baur - namely, that Amos mentions here three cities that had either lost their former grandeur, or had fallen altogether, for the purpose of showing the self-secure princes of Israel that the same fate awaited Zion and Samaria - is groundless and erroneous; for although Calneh is spoken of in Isa 10:9 as a city that had been conquered by the Assyrians, it cannot be proved that this was the case as early as the time of Amos, but is a simple inference drawn from a false interpretation of the verse before us. Nor did Jeroboam II conquer the city of Hamath on the Orontes, and incorporate its territory with his own kingdom (see at Kg2 14:25). And although the Philistian city Gath was conquered by Uzziah (2 Chronicles 26:60, we cannot infer from Ch2 26:6, or from the fact of Gath not being mentioned in Amo 1:6-8, that this occurred before the time of Amos (see at Amo 1:8). On the other hand, the fact that it is placed by the side of Hamath in the passage before us, is rather a proof that the conquest did not take place till afterwards.