Exegetical and Hermeneutical Commentary of Amos 6:6
That drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph.
6. that drink with bowls of wine ] Not satisfied with ordinary cups. Bowl is properly a throwing-vessel, the root zra signifying to throw or dash in a volume, Lev 1:5; Lev 1:11, &c. (not to sprinkle, which is hizzh, Lev 4:6; Lev 4:17, &c.); and elsewhere it is always used of the large bowls or basins from which the blood was thrown in a volume against the altar (Exo 27:3; 1Ki 7:40; 2Ki 12:13; Zec 9:15; Zec 14:20: see Lev 1:5; Lev 1:11; Lev 3:2; Lev 3:8; Lev 3:13; 2Ki 16:13; 2Ki 16:15 ; 2Ch 29:22. Sprinkle, in these and similar passages, is incorrect: it should be throw or dash). The luxurious nobles of Samaria at their banquets drank their wine from bowls of similarly large size.
and anoint with the first of oils ] oils of the choicest kind. The practice of anointing the body, especially after washing (Rth 3:3), was common in the East: it both soothed and refreshed the skin, and was a protection against the heat. As a rule, fresh olive-oil was used for the purpose (Deu 28:40; Mic 6:15), but aromatic spices and perfumes were often added, especially by the rich (1Ki 10:10; Eze 27:22; cf. Mar 14:3; Mar 14:5); and such choice and costly compounds are alluded to here. Anointing was in particular practised on festal occasions; and oil was accordingly a mark of joy (Psa 23:5; Psa 45:7; Psa 92:10; Isa 61:3; Ecc 9:8), while not to anoint oneself was a token of mourning (2Sa 14:2).
but they are not grieved for the affliction of Joseph ] more lit., are not sick for the breach (or wound) of Joseph. The words bring out the irony of their position: immersed themselves in a vortex of pleasure, they are unconcerned by the thought of the breach or wound in the body politic, i.e. the impending material ruin, the signs of which the prophet can only too clearly discern, though they are invisible to the self-satisfied political leaders of the nation. For the term breach (or wound), applied to a nation, cf. Isa 30:26; Jer 6:14 (“the breach of the daughter of my people”), Jer 8:21, Jer 10:19, Jer 14:17, Jer 30:12; Jer 30:15; Nah 3:19; Lam 2:13 (A.V., R.V., often “hurt”).
Fuente: The Cambridge Bible for Schools and Colleges
That drink wine in bowls – (Literally, as the English margin, drink in bowls, literally, sprinkling vessels, of wine). The word is elsewhere used only of the bowls, out of which the blood of the sacrifice was sprinkled. Probably Amos was referring to the first offering of the Princes in the wilderness, with whom he had already tacitly contrasted these Princes . They had shown zeal for God in offering the massive bowls for the service of the tabernacle: the like zeal had these princes for the service of their own god Phi 3:19, their belly. It may be too, (since misbelief and sensuality are necessarily irreverent) that they used for their revels vessels which had at one time been employed in sprinkling the blood of their idol-sacrifices. There was no additional desecration in it. The gold and silver vessels of the temple were consecrated by being offered to God, by His hallowing of the temple through His presence, by being used in the typical sacrifices. The gold and silver, creatures of God, were desecrated by being employed in idol-worship, of which indeed sensuality was a part. Their employment in this luxury was only a continuance of their desecration, which it did but illustrate. It is nothing incredible, since among Christians, the fonts of the Church have been turned into horsetroughs by sects who disbelieved in Baptism. The vessels were, probably, large, since those offered for the tabernacle weighed 70 shekels. Private luxury vied with the fictitious sanctuary, which aped the sanctuary of God. Perhaps Amos would express the capacity of these vessels by saying, that drink in bowls of wine. Like swine in the trough, they immersed themselves in their drink , swimming in mutual swill.
All this they did, he expresses, habitually. He speaks of these their acts in a form expressing an ever-renewed present, the putters off, the liers on couches of ivory, the out-stretched, the eating, the drinking, men whose lives were spent in nothing else; the voluptuaries, sensualists, good-fellows of Israel.
Anoint themselves with the chief ointments – Anointing the body was a sort of necessary 2Ch 28:15 in the hot climate of the East, for bodily health. Not to anoint the body was the exception, as in mourning 2Sa 14:2. But necessaries become a vehicle for luxury. For health, olive-oil sufficed Deu 28:40. For the service of God, a rich ointment was appointed, to which odorous substances, myrrh, cinnamon, the odoriferous reed, and cassia Exo 30:23-25. gave a scent emblematic of the fragrance of holiness. In order to separate what was sacred from ordinary uses, God forbade, on pain of death, to imitate this ointment, or pour it on the flesh of man Exo 30:32-33. Luxury vied with religion, and took to itself either the same, or ointment more costly. They anointed themselves with the chief (kind) of ointments; those which held the first, highest rank among them. Nothing better or so good was left for what they thought to be the service of God, as, in times a little past, anything was thought good enough for a Church, nothing too good for a dwelling-house. Gorgeous adornments of mans house were thought splendor and good taste and fit employment of wealth; slight adornment of the house of God was thought superstition.
But – (And) they are not grieved – (Literally, grieve not themselves,) admit no grief, shut out all grief, for the affliction (literally, breach) of Joseph. The name of the patriarch, Ephraims father, recalled his suffering from his brethren . His brethren cast him into a pit without water Gen 37:24, probalby an empty leaking well, (much as was that into which Jeremiah Jer 38:6 was cast,) damp, fetid, and full of loathsome creatures. They saw the anguish of his soul when he besought them, and would not hear Gen 42:21. But what did they? They sat down to eat bread Gen 37:25. So did these rich men deal with all their brethren, all Ephraim. They suffered not in, or with, any sufferings, present or future, of individuals or the whole. Cast off thought, cast off care, is the motto of sensualists and of the worldly; seize joyous the present hour, and leave the future, said the pagan . This was the effect of their luxury and life of sense.
The prophet recounts, they stretched themselves listlessly, ate choice food, sang glees, drank deep, anointed themselves with the very best ointment, and grieved not themselves for any sufferings of their own flesh and blood. It followed, of necessity, from the rest. Luxury shuts out suffering, because any vivid knowledge of or dwelling upon sufferings must needs disturb its ease. Selfish wealth persuades itself that there is no suffering, lest it should be forced to think of it; it will think distress either too little, so that it can relieve itself, or so great that it cannot be relieved; or it will philosophise upon distress and misery, as though it were best relieved by its own luxuries. Any how it will not know or hear of its details, it will not admit grief. Lap.: Mercilessness is the own daughter of pleasure. This was the iniquity of thy sister Sodom; pride, fullness of bread, and careless ease had she and her daughters; and the hand of the poor and needy she strengthened not Eze 16:49. Seest thou, says Chrysostom , how he blames a delicate life? For in these words he accuses not covetousness, but prodigality only. And thou eatest to excess, Christ not even for need; thou various cakes, He not so much as dry bread; thou drinkest choice wine, but on Him thou hast not bestowed so much as a cup of cold water in His thirst. Thou art on a soft, embroidered bed; He is perishing with the cold. Be then the banquets clear from covetousness, yet they are accursed because, while thou doest all beyond thy need, to Him thou givest not even His need; and that, living in luxury on what is His!
And yet what was this luxury, which the prophet so condemns? What, in us, were simplicity. What scarce anyone thought of diminishing, while two million, close by, were wasting away by famines horrors; chairs or sofas inlaid, fat lamb or veal; wine; perfumes; light music. The most delicate ingredient of those perfumes, cinnamon, enters into our food. Looking at our times, says a writer at the close of the 16th century , I marvel at the spareness of the ancients, and think that it would be well with us, if any above the poor were content with what were, of old, delicacies to kings and nobles. Happy were these times, if they could imitate even what the prophets blame in nobles. In the Gospel, the King who made a marriage feast for His Son said, I have prepared My dinner, My oxen and fatlings are killed, and all things are ready; come unto the marriage Mat 22:2, Mat 22:4.
When a fatted calf was killed for a feast, it was thought the best cheer, as when Abraham entertained Angels, or in that feast of the Father who, when He had received back His son, said, bring hither the fatted calf and kill it, and let us eat and be merry: for this My son was dead and is alive again Luk 15:23-24. So then the prophet accuses the nobles of luxury, because they ate fat oxen and lambs. For the table of Solomon, the wealthiest of monarchs, there were brought fat oxen, and oxen, out of the pastures, sheep, besides hart and roebuck and fallow deer and fatted fowls 1Ki 4:23. Now whatever is produced in sea or earth or sky, people think to be born to satisfy their appetites. Who could recount the manifold forms of food and condiments, which all-inventing gluttony has devised? Books had to be written; no memory sufficed. In this ocean, wealthiest patrimonies have discharged themselves and disappeared.
Among the Romans, Fabius, for devouring his patrimony, was called Gurges (whirlpool). Were this the practice now, he would have many great people surnamed from him, who, poor through gluttony, prey on the patrimonies of the poor, retain the property of the rich against their wills, and live on what is anothers. It were little to consume whole patrimonies in luxury, were it not that the virtues and nerves of the mind were also consumed and vices of all sorts crept in. Shame to copy the luxury of pagan, and despise their care for maintaining temperance. We need not old examples. Such was the frugality of our Spaniards, 70 years ago, before they adopted foreign manners, that the rich had but mutton, roast and boiled, at their tables, nobles alone had poultry. Well were it then, if, in matter of food, we did only, what the prophet in his time blamed. Spain has sunk under its luxury to a third-rate power. What can await England? What can await it, when the prophets blame were praise, and Dives is the pattern and ideal of the charity of most of us, and luxury, vanity, and selfindulgence are held to be the best way of ministering to the poor? Marvelous imitation of Christ! Once, to forsake all was to follow Christ. Now, to possess all, heap up all, to expend nothing save on self, and to shew mercy on the poor by allowing them to minister to our luxuries, is, according to the new philosophy of wealth, to be the counterfeit of Christian charity.
Fuente: Albert Barnes’ Notes on the Bible
Amo 6:6
They are not grieved for the affliction of Joseph.
Personal sympathy the only right basis for Christian effort
The term Joseph is here employed for the whole of the people of the kingdom of Israel. The term Ephraim is usually employed by way of reproach when the sin and rebellion of the whole people are referred to, while the more illustrious name of Joseph is apparently reserved for occasions that call for pity and compassion. The idea here appears to have been suggested by the heartless conduct of Josephs brethren when they made away with their brother, without pity for his youth or respect for his piety. So the prophet, describing the rich men and rulers of his time, says, They drink wine in bowls, and anoint themselves with the chief ointments; but they are not grieved for the affliction of Joseph. In this chapter we have a terrible picture of a corrupt, degenerate commonwealth. The prophet, with a noble plea for patriotism, turning from the miseries of the lower to the heartless luxuries of the higher ranks, sees nothing in the future but national ruin. The principle he establishes is this,–The life of a nation depends on the healthy exercise of sympathy throughout all its parts, all its ranks and classes. How shall we apply this principle, and the warning that accompanies it, to ourselves? I am not one of those who would willingly indulge in reflections upon the character of the age in which we live. I do not see the wisdom of making a disadvantageous comparison between these and past times, as if our forefathers were in all respects wiser and better than we. But I am not bound to shut my eyes to the signs of the times, nor cease to reprove the evils of the times. Is not a want of union and sympathy throughout all ranks of the nation as characteristic of our age as of the age of Amos? Our divisions, political and religious, when taken in connection with our great prosperity and liberty, are the surprise and the ridicule of the whole world. Of all power in the world there is no force equal to the moral force of sympathy. This is the power that takes strongest hold, and enables us to wield empire over the hearts of men. Personal influence and kindness–thus we may form an estimate of tim comparative failure of so many of our benevolent institutions. Tried by these Divine rules of conduct, how does the benevolence of many who have earned a reputation for charity, pale before that which may never be able to go beyond kindly words and secret intercessory prayer. Charity ceases to be charity if it is unaccompanied by tenderness and courtesy. By sympathy is meant an entrance into the circumstances, a true realisation of the position of those whom we seek to benefit. Jesus came down at first from heaven, and still administers His way of salvation by the exercise of sympathy. The same mind that was in Christ Jesus must and will animate every true disciple. He will be impelled to seek out sinners, and lead them to their Saviour by kindly advice and loving persuasion; not by cold reproofs and pharisaic condemnation, but by brotherly sympathy, because he is like that Saviour who came not to condemn the world, but that the world through Him might be saved. (Joseph Maskell.)
The ruin wrought by a selfish spirit
We belong to the greatest empire that this world has ever seen, and not only is this the vastest empire, but it is also the most opulent. Ours is an empire teeming with wealth, genius, and splendid possibilities, With this vast empire, with this rich and manifold civilisation, what is our particular peril? Let me say it in a word–selfishness. If historians are to be believed, selfish indulgence ruined the ancient empires; if some of the most capable and dispassionate critics living are correct, selfish indulgence is ruining France. Selfishness in various subtle forms is a far greater menace to this empire than any foe that threatens the silver streak. Selfishness is the worm to spoil your roses, whether they belong to York or Lancaster. Selfishness is the canker upon your gold; selfishness is the moth to fret your purple, and selfishness is the creeping paralysis that may eat out the strength of this empire and spoil its splendour and its fame. Wherein lies our safety? In spiritual magnanimity! If you want to take care of your empire, take care of your missions. It is a strange thing to say, but the guarantee for your splendour is your sacrifice. You are going to keep your wealth just as you give it away in noble causes. The tonic for your luxury is the generosity that does and dares for the perishing; and if you want to keep your place with the topmost nations you will keep your place at the top by taking a tremendous stoop to those who are at the base–the lost. When you bring your learning, or wealth, or political mastery, and when you associate them with pity, humanity, and magnanimity, you have got a supreme safeguard upon all your greatness and glory. (W. L. Watkinson.)
Endosed within self
There is a little pool in a mountain chasm, so completely enclosed within its high and rocky walls that no sound reaches it from the great outer world. Yet the slightest noise started within its environ ment–the cry of the heron, the splash of the muskrat, or the roll of the pebbles under the feet of the deer–reverberates over the water and is echoed from the cliff. Some minds are so enclosed within their own selfishness as to be silent to the great things which stir the world–the calls of human need, the summons of God to public duty, and all the onrolling cause of human progress in many lands. They live only among their own thoughts, desires, and prejudices. To them their little concerns are great. (L. A. Banks, D. D.)
Christian solicitude
When William Burns was asked the nature of his thoughts on finding himself among the Chinese, he turned to his interrogator and answered, The lost, and a Christ for them. When Henry Venn preached, such was his flaming fervour that men went down before him like slaked lime. It was the same yearning which drove John Brown to nightly and prevailing intercession for dead Haddington, and wicked, withered East Lothian; the same which wrung from Rowland Hill the cry, Oh that I were all heart and soul and spirit, to tell the glorious Gospel to perishing multitudes! Would that I burned out for Jesus with the same intense and ardent glow! (A. Smdlie.)
Careless indifference of Christians
I know a beautiful valley in Wales, guarded by well-wooded hills. Spring came there first, and summer lingered longest, and the clear river loitered through the rich pastures and the laughing orchards, as if loth to leave the enchanting scene. But the manufacturer came there; he built his chimneys and he lighted his furnaces, out of which belched forth poisonous fumes night and day. Every tree is dead, no flower blooms there now, the very grass has been eaten off the face of the earth; the beautiful river, in which the pebbles once lay as the pure thoughts in a maidens mind, is now foul, and the valley, scarred and bare, looks like the entrance into Tophet itself. And this human nature of ours, in which faith, and virtue, and godliness, and all sweet humanities might flourish, in miles of this London of ours, is what bad air, and the gin palace, and the careless indifference of a Christianity bent only upon saving itself, have made it. (Morlais Jones.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. That drink wine in bowls] Perhaps the costliness of the drinking vessels, more than the quantity drank, is that which is here reprehended by the prophet. Drinking vessels of the most costly materials, and of the most exquisite workmanship, are still in use; and as to precious ointments and perfumes among the Jews, we have a proof that the contents of one small box was worth three hundred denarii, at least seven pounds ten shillings sterling. See the case in the Gospel, Joh 12:5, and the note there.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The prophet continues the woe still to these riotous feasters; the jovial, banqueting, dancing, and singing judges.
That drink wine in bowls; not in little vessels, not in moderate glasses or cups, as beseemed sober men, but in great vessels, called bowls; and it is likely they drank these filled as full as they could hold too, and in design to drink each other down.
Anoint themselves with the chief ointments: in those hot countries this anointing was needful to refresh and strengthen the limbs, and it was much used. But here the effeminate use of it, at such a time, and by such men, at feasts, is condemned as a great excess and provoking sin, which God will punish.
But they are not grieved for the affliction of Joseph; nothing affected with or troubled for the public calamities of their country, though they were sore ones, brought on them by the Syrians, and by their own divisions and civil wars: both kingdoms of Judah and Israel were in a very low, afflicted state, but these rulers and grandees live, feast, sing, and dance, as if no sad occasion called for other carriage.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. drink . . . in bowlsin thelarge vessels or basins in which wine was mixed; not satisfiedwith the smaller cups from which it was ordinarily drunk,after having been poured from the large mixer.
chief ointmentsthatis, the most costly: not for health or cleanliness, but wantonluxury.
not grieved for theaffliction of Josephliterally, “the breach,” thatis, the national wound or calamity (Psa 60:2;Eze 34:4) of the house of Joseph(Am 5:6); resembling in this theheartlessness of their forefathers, the sons of Jacob, towardsJoseph, “eating bread” while their brother lay in the pit,and then selling him to Ishmaelites.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
That drink wine in bowls,…. Not in small cups or glasses, but in large bowls, that they might drink freely, even to drunkenness; hence we read of the drunkards of Ephraim, or the ten tribes, Isa 28:1; or “drink in bowls of wine”; which is much to the: same sense. The Targum is,
“that drink wine in silver phials;”
and anoint themselves with the, chief ointments; which Jarchi says was balsam, and the best is that which grew about Jericho; this they did not for moderate refreshment, but for pleasure, and to indulge themselves in luxury:
but they are not grieved for the affliction of Joseph; or the “breach” of him z; that was made upon him by some enemy or another: either what had been already made; Kimchi thinks it respects the carrying captive of some before the reign of Jeroboam; or it may regard the distress Pul king of Assyria gave to Israel, in the times of Menahem; or the carrying captive the inhabitants of several places by Tiglathpileser, king of Assyria, in the times of Pekah, 2Ki 15:19; or else, as Jarchi thinks, this refers to some breach and affliction to come, which these men were unconcerned about; even what they heard from the mouth of the prophets should come to them; that the kingdom of the house of Israel should case, and be utterly took away, Ho 1:4; which was fulfilled by Shalmaneser, who carried Israel captive into the cities of the Medes, 2Ki 17:6; but the prophecy of this did not trouble them, or make them sick at heart, as the word a signifies, nor any present affliction that might attend them; they did not weep with them that weep, were men of hard hearts, that had no sympathy with their brethren and fellow creatures. It is thought that here is some allusion to the attitude of Joseph’s brethren to him, when in the pit, and sold by them into Egypt; or to the chief butler’s forgetfulness of him, when advanced, and amidst his cups.
z “super contritione”, Pagninus, Montanus; “propter confractienem Josephi”, Junius Tremellius, Piscator “ob fractionem Josephi”, Cocceius. a “neque afficiuntur argritudine”, Junius & Tremellius, Piscator, Cocceius.
Fuente: John Gill’s Exposition of the Entire Bible
Amos now reproaches the chiefs of both kingdoms for drinking wine in bowls, that is, in vessels either elegantly formed or precious. Some think “silver” to be understood “in vessels of silver:” but there is no need of regarding any thing as understood in the Prophet’s words. The meaning is, that those men were sufficiently convicted of brutish stupidity, inasmuch as they did not forsake their indulgences, when God manifested his terrible vengeance. Since God then did thus what tended to humble them, their madness and blindness were conspicuous enough; for they indulged themselves, they drank wine according to their usual custom, when they ought to have betaken themselves, as we have said, to fasting, lamentation, and mourning, to sackcloth and ashes.
They drank wine in bowls, and further, they anointed themselves with the chief ointments Christ, we know, was anointed at least twice, (Luk 7:38 Mat 26:7) and this practice was not blamed in David, nor in king Hezekiah, nor in others. Since then anointing was not in itself sinful, we see that the Prophet must have something particular in view. He meant to show, that when God manifested tokens of his wrath, nothing then remained for those who were conscious of having done evil, but humbly to abstain, like guilty persons, from all indulgences, that they might, by fasting and mourning, excite the mercy of God: as the Israelites had not done this, the Prophet expostulated with them. There is no need of seeking, any other interpretation of this place.
For he immediately subjoins, that they grieved not for the bruising of Joseph These words are to be read in connection with the former, and ought to be applied to the whole discourse. The Prophet then does not specifically blame the Jews and Israelites because they drank wine in bowls, because they anointed themselves with the best and most precious ointment, because they reposed on ivory beds, because they extended themselves on their couches, because they ate the best meat; but because they securely indulged in such delights, and grieved not for the distress of their brethren, for God had miserably afflicted the whole kingdom before their eyes. How much had four tribes already suffered? and how much the whole land and those who lived in the country? Ought God to have spared any longer these chiefs? It is indeed certain, that those who were still free from these calamities were especially culpable. Since then they did not consider the wrath of God, which was evident enough before their eyes, it was a proof of stupidity wholly insane, and showed them who still indulged themselves to have been utterly besides themselves.
Fuente: Calvin’s Complete Commentary
(6) Bowls.The extent of their potations is indicated by the fact that they drink, not from wine-cups, but from large bowls (in which the wine was probably mixed). The same word is used in Exo. 38:3 to describe the sacrificial basons.
And anoint themselves . . .Render, anoint themselves with the choicest of oils, and are not sick at heart for the ruin of Joseph. Self-indulgence is indifferent to the call of duty or danger.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Amo 6:6. That drink wine in bowls See the note on Psa 75:8. Pro 23:31. Son 8:2. Upon a review of which it may be doubted, whether the drinking wine in bowls above spoken of is to be understood of the quantity drunk, or of the magnificence of the vessels made use of. The other particulars seem rather to refer to the magnificence of their repasts, than the quantity consumed; and St. Jerome, on Pro 21:17., speaks of a shell, the porcelain of those ancient times, as a piece of luxury in drinking; which he calls sorbitiunculae delicatae, and contrita olera, opposing this implement to a cup. May not then the prophet’s complaint be similar to that of this father of the Christian. church, and relate rather to the magnificence of the drinking vessel, than to the quantity which they drank? Erasmus, in his notes on St. Jerome, tells us, that Virgil speaks of the like piece of grandeur:
Ut concha libat, et sarrano indormiat ostro:
To drink in bowls which glitt’ring gems enchase, To loll on couches, &c. DRYDEN.
Though the common reading is gemma, a gem, instead of concha, a shell. “I have seen,” says the author of the Observations, “very beautiful and highly valued vessels, made of shells; and the Red Sea, which is celebrated for producing some of the finest sea-shells in the world, being near Judaea, gave an opportunity to the ancient Jews of introducing vessels of this kind among their other precious utensils. Nor are they now esteemed only by our European virtuosi; the people of the East also value them. Thus shells were sent along with fruit, for a present to Dr. Pocock, when at Tor, near mount Sinai.” See Observations, p. 194.
But they are not grieved, &c. “They are not touched with compassion for the evils and misfortunes of their brethren. They can behold without concern the sufferings wherewith the poor are burthened. They themselves, rioting in the midst of luxury, feel none of those pressures which lie so heavy on the necks of the indigent and mean.” The prophet alludes to the sufferings of Joseph, which his brethren not only occasioned, but disregarded. See Calmet.
Fuente: Commentary on the Holy Bible by Thomas Coke
Amo 6:6 That drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph.
Ver. 6. That drink wine in bowls ] Non in scyphis, cyathis, aut calicibus, not in cups, pots, or chalices, but in vessels of price, and of largest receipt, that they may be counted and called (as young Cicero was) Tricongii, such as can drink whole ones, and no small ones either. (The Seventy and the Chaldee render it, In phials; others, in goblets.) Diotimus, of Athens, for his excessive drinking, was termed , Tun-dish. Alexander the Great gloried that he could drink down any man; and one time, inviting many to supper, he provided a crown of one hundred and eighty pounds to be given to those that drank most; and forty-one of the company killed themselves with drinking to get that crown. Darius, King of Persia, caused this to be engraven upon his tomb; I was able to drink much wine, and to bear it bravely. Was not this to glory in his shame? had he no way else to show his valour? Did he never take notice of that Persian law, that it should not be lawful for their king to be drunk but only once a year, when they sacrificed to the sun, whom they took to be the greatest of the gods? How much better Bathsheba, in her Lemuel’s lesson, “It is not for kings, Lemuel, it is not for kings to drink wine, nor for princes strong drink: lest they drink and forget the law,” Pro 31:4-5 . And if not for kings, much less is it for others to be “drunk with wine, wherein is excess,” Eph 5:18 , lest with Nabal, and the rich glutton, they drink deep of the wine of God’s wrath, and have the full vials of his vengeance poured upon them for ever.
And anoint themselves with the chief ointments
They are not grieved for the affliction of Joseph
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
wine. Hebrew. yayin. App-27.
bowls = sacred bowls; not in goblets.
are not greived = do not afflict themselves
affliction = breach: i.e. the breach of the two kingdoms (1Ki 12). Compare Isa 30:26. Jer 6:14.
Joseph. Put by Figure of speech Synecdoche (of Part), App-6, for the whole of the ten tribes. A reference to the Patriarch, by application.
Fuente: Companion Bible Notes, Appendices and Graphics
drink: This probably refers to the costliness and magnificence of the drinking vessels, as well as to the quantity drank.
wine in bowls: or, in bowls of wine, Hos 3:1, 1Ti 5:23
chief: Mat 26:7-9, Joh 12:3
but: Gen 37:25-28, Gen 42:21, Gen 42:22, Gen 49:22, Est 3:15, Rom 12:15, 1Co 12:26
affliction: or, breach, 2Ki 15:29, 2Ki 17:3-6, Jer 30:7
Reciprocal: Gen 40:23 – but forgat him Gen 41:52 – the land 2Sa 1:12 – General Psa 23:5 – thou anointest Psa 81:5 – in Joseph Pro 23:30 – tarry Ecc 9:8 – let thy head Isa 28:1 – drunkards Hos 9:1 – Rejoice Amo 2:8 – they drink Amo 5:6 – the house Oba 1:18 – the house of Joseph Mat 25:42 – General Luk 7:46 – General Act 18:17 – And Gallio 1Ti 5:6 – she Jam 5:1 – weep Rev 18:13 – cinnamon
Fuente: The Treasury of Scripture Knowledge
SOCIAL INDIFFERENTISTS
Not grieved for the affliction of Joseph.
Amo 6:6
Everywhere, on the altar of the priest, on the stall of the trader, on the threshold of the noblemans palace, Amos saw the virgin of Israel fallensaw the great ideals of religion and life rotting like dead and unburied things.
I. What about my business life?Is its ideal righteousness, truth in speech and in action? This alone it is which turns the secular into the sacred, which gives a spiritual dignity to the humblest calling. Money, success, famedo not let me seek these, but rather Gods favour and approval.
II. And what about my social life?Am I ostentatious, idle, luxurious? The fashionables of London and Paris are not so different from the princes of Samaria. Or do I take part with good men in the great works of justice and of love?
III. And my religious lifewhat about it?Am I grieved for the affliction of Joseph? Is everything that wounds Jesus, my greater and sweeter and holier New Testament Joseph, sore and terrible to me? All other pleasures are not worth their pains, who carry Christs cross, and who are crowned with the sharp thorns of Christs sorrow.
By these questions let me test myself.
Illustration
Charles Kingsley used to say, I will never believe that a man has a real love for the good and the beautiful, except he attacks the evil and disgusting the moment he sees it. It is very easy for us to turn our eyes away from ugly sights, and so consider ourselves refined. The refined man, to me, is he who cannot rest in peace with a coal-mine, or a factory, or a Dorsetshire peasants house near him, in the state in which they are. Charles Kingsley was worn with work. He needed rest and change. He was himself deft with brush and pencil, and a passionate lover of good pictures. There was an exhibition of great pictures at Manchester. He would go; no, he would not go. He could not make up his mind to leave, even for two or three days, a poor sick man who was hanging on his daily visits. Is it not plain that pictures, and all pleasant things could not harm, but would only help Charles Kingsley, because all the time he was grieved for the affliction of Joseph, because he was seeking to use such things for the better help of afflicted Joseph? But when you let pleasant things, their possession and delight, wall you off from poor and troubled Joseph, render you hard, unsympathetic, unmindful of the suffering round you, then, though you may have won for yourself, and may pride yourself upon, the finest culture, you have changed these good gifts of God into moral blight; you have sold yourself to selfishness, and have come under the Divine displeasure. Inhumanity is impiety.
Fuente: Church Pulpit Commentary
Amo 6:6. In the preceding chapter we saw how these selfish leaders had sandwiched their evil doings with some of the original ordinances of the law, and the same thing is done in this. Verse 5 is the “fining composed of instrumental music, something in-troduced and endorsed by David with the Lords blessing. Then around that are the things that were prompted by their own evil desires. Drink wine in bowls. The last word is from MIZBAQ, which Strong defines, “A bowl (as if for sprinkling), and the word has also been rendered by ‘basin.” It indicates the extravagance and selfishness of these men. They were not satisfied with what a regular drinking cup would supply, but drank so much wine that it required these large vessels to serve them. The ointments were all precious and costly, but these men appropriated to their personal use the chief or choice ones. After his description of the general program of these leaders, the prophet states his concluding charge against them in the words, but they are not grieved for the affliction of Joseph. For some reason the name of Joseph is occasionally used to designate the nation as a whole, especially when the writer is dealing with the sorrows and injustices of its common people. This is doubtless because he was such an unusual example of patience and virtue even under the most trying circumstances. But the hardships of the poor did not mean anything to these leaders among the Israelites, for they persisted in gratifying their own selfish desires at the expense of their poor brethren.
Fuente: Combined Bible Commentary
6:6 That drink wine in bowls, and anoint themselves with the chief ointments: but they are not {f} grieved for the affliction of Joseph.
(f) They did not pity their brethren, of which many were now slain and carried away captive.