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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Amos 6:8–14. His two-level outline is real structure in the source text, so it is rendered as structure.
In the former part of the chapter we had these secure Israelites loading themselves with pleasures, as if they could never be made merry enough; here we have God loading them with punishments, as if they could never be made miserable enough. And observe,
I.How strongly this burden is bound on, not to be shaken off by their presumption and security; for it is bound by the Lord the God of hosts, by his mighty, his almighty, hand, which none can resist; it is bound with an oath, which puts the sentence past revocation: The Lord God has sworn, and he will not repent, and, since he could swear by no greater, he has sworn by himself. How dreadful, how miserable, is the case of those whose ruin, whose eternal ruin, God himself has sworn, who can execute his purpose and cannot alter it!
II.How heavily this burden lies! Let us see the particulars.
1.God will abhor and abandon them, and that implies misery enough, all misery: I abhor the excellency of Jacob, all that which they are proud of, and value themselves upon, and for which they call and count themselves the chief of nations. Their visible church-membership, and the privileges of that, their temple, altar, and priesthood, these were, more than any thing, the excellencies of Jacob; but, when these were profaned and polluted by sin, God abhorred them; he hated and despised them, Amo 5:21. Note, God abhors that form of godliness which hypocrites keep up, while they abhor the power of it. And if he abhors their temple, for the iniquity of that, no marvel that he hates their palaces, for the injustices and oppression he finds there. Note, that creature which we take such a complacency and put such a confidence in as to make it a rival with God is thereby made abominable to him. He hates the palaces of sinners, for the sake of wickedness of those that dwell therein. Pro 3:33, The curse of the Lord is in the house of the wicked. And, if God abhor them, immediately it follows, He will deliver up the city with all that is therein, deliver it up into the hands of the enemy, that will lay it waste, and make a prey of all its wealth. Note, Those that are abhorred and abandoned of God are undone to all intents and purposes.
2.There shall be a great and general mortality among them (Amo 6:9): If there remain ten men in one house, that have escaped the sword of the enemy, yet they shall be met with another way; they shall all die by famine or pestilence. In the most sickly times, if there be ten in a house, one may hope that at least the one-half of them will escape, according to the proportion of two in a bed, one taken and the other left; but here not one of ten shall live to bury the rest. Another instance of the greatness of the mortality is (Amo 6:10) that the nearest relations of the dead shall be forced with their own hands to wind up their bodies, and bury them, for want of other hands to be employed in it; that is all that the next of kin, to whom the right of redemption belongs, can do for them, and with great reluctance will they do that. It intimates that the young people shall be cut off soonest; for the uncle that survives is, ordinarily, the senior relation. "When the uncle comes with the sexton (or him that burns), to bring out the bones out of the house, he shall say to him that he sees next about the house, 'Is there any yet with thee? Are there any left alive?' And he shall say, 'No, this is the last; now the whole family is cut off by death, and neither root nor branch remains."' But that which makes the judgment the more grievous is that their hearts seem to be hardened under it. "When he that is found by the sides of the house begin to enter into discourse with those that are carrying off the dead, they shall say, 'Hold thy tongue; do not stand preaching to us about the hand of Providence in this calamity, for we may not make mention of the name of the Lord; God is so angry with us that there is no speaking to him; he is so extreme to mark what we do amiss that we dare not so much as make mention of his name."' Thus the foolishness of men perverts their way, and brings them into distress, and then their heart frets against the Lord. Even then they will not take notice of his hand, nor suffer those about them to do it. Perhaps it was forbidden by some of the idolatrous kings to make mention of the name of Jehovah, as by the law of Moses it was forbidden to make mention of the names of the heathen-gods: "We may not do it without incurring the penalty." Note, Those hearts are wretchedly hardened indeed that will not be brought to make mention of God's name, and to worship him, when the hand of God has gone out against them, and when, as here, sickness and death are in their families. Thus those heap up wrath who cry not when God binds them.
3.Their houses shall be destroyed, Amo 6:11. God will smite the great house with breaches, and the little house with clefts; they shall both be cracked so as to lose their beauty and strength, and to be hastening towards a fall. The princes' palaces are not above the rebuke of divine justice, nor the poor men's cottages beneath it; neither shall escape. When sin has marked them for ruin God will find ways to bring it about. It is by order from him that breaches are made.
III.How justly they are thus burdened. If we understand the matter aright, we shall say, The Lord is righteous.
1.The methods used for their reformation had been all fruitless and ineffectual (Amo 6:12): Shall horses run upon the rock, to hurl or harrow the ground there? Or will one plough there with oxen? No, for there will be no profit to countervail the pains. God has sent them his prophets, to break up their fallow-ground; but they found them as hard and inflexible as the rock, rough and rugged, and they could do no good with them, nor work upon them, and therefore they shall not attempt it any more. They will not be reclaimed, and therefore shall not be reproved, but quite abandoned. Note, Those who will not be cultivated as fields and vineyards shall be rejected as barren rocks and deserts, Heb 6:7, Heb 6:8.
2.They had abused their power to the wrong and oppression of many, whose injured cause the sovereign Judge would not only right, but revenge: You have turned judgment into gall, which is nauseous, and the fruit of righteousness into hemlock, which is noxious; it would make one sick to see how those that were entrusted with the administration of public justice bore down equity with that power which they out to have defended and supported it, and so turned its own artillery against itself. Note, When our services of God are soured with sin his providences will justly be embittered to us.
3.They had set the judgments of God at defiance, and, confiding in their own strength, thought themselves a match for Omnipotence, Amo 6:13. They rejoiced in a thing of nought, pleased themselves with a fancy that no evil should befal them, though they had no ground at all for that confidence, nothing to trust to that would bear any weight. They said, "Have we not taken to us horns; have we not arrived to great dignity and dominion, have we not pushed down our enemies and pushed on our victories, and this by our own strength, our own skill and courage, our own wealth and military force? Who then need we be afraid of? Who then need we make court to? Not God himself." Note, Prosperity and success commonly make men secure and haughty; and those that have done much think they can do any thing, any thing without God, nay, any thing against him. But those who trust in their own strength rejoice in a thing of nought, and so they will find. Probably they did not say this with their lips, totidem verbis - in so many words, but it was the language of their hearts and of their actions, both which God understands.
IV.How easily and effectually this burden shall be brought upon them, Amo 6:14.
He that brings it upon them is the Lord the God of hosts, who both may do and can do what he pleases, who has all creatures at his command, and who, when he has work to do, will not be at a loss for instruments to do it with; though they are the house of Israel, yet he will raise up against them a nation which they feared not, but had many a time hoped in, even the Assyrians, and this nation shall afflict them, bring them into straits, and put them to pain, from the entering in of Hamath, in the north, to the river of the wilderness, the river of Egypt, Sihor or Nile, in the south. The whole nation has shared in the iniquity, and therefore must expect to share in the calamity. Note, When men are in any way instruments of affliction to us we must see God raising them up against us, for they are in his hand - the rod, the sword, in his hand. The Lord has bidden Shimei curse David.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Vers. 7 seqq.) Therefore now they will migrate to the head of the transmigrants, and the faction of the revelers will be removed. The Lord God has sworn by his own soul, says the Lord God of hosts: I detest the pride of Jacob, and I hate his houses, and I will deliver the city with its inhabitants: and if there are ten men left in one house, they shall die; and their close relative shall take them, and burn them, to carry out the bones from the house; and he who is in the innermost chambers of the house shall say: Is there still anyone with you? And he will answer: It is the end; and he will say to him: Be silent, and do not remember the name of the Lord. LXX: Therefore now the strong ones will be captives from the beginning, and the noise of horses will be taken away from Ephraim; because the Lord has sworn by himself, says the Lord God of hosts: because I will abhor all the reproach of Jacob, and I will hate his regions, and I will take away the city with all its inhabitants. And it shall come to pass, if ten men remain in one house, and they die; and the household members shall take them, and they shall make an effort to remove their bones from the house; and those who are in charge of the house shall say: Are there still any with you? And he shall say, by no means; and he shall say, Be silent, and do not mention the name of the Lord. Because of the higher causes that the prophetic discourse describes (of those who sleep on ivory beds, and revel on couches, and eat lambs from the flock, and calves from the midst of the herd, and sing to the sound of the harp and drink from bowls, and are anointed with the finest ointment, and yet suffer nothing in the destruction of their people, who are descended from Joseph), now the Lord threatens, and says: Because they have done these things and these things, now they shall migrate at the head of the exiles. And the meaning is this: Punishment is never delayed for the future, nor is it prophesied for long centuries to come. What is now imminent, is now coming, my words predict, that they will go in the beginning of the transmigration, namely the rulers and the powerful, of whom he said above: Hear this word, you fat cows, who are in the mountain of Samaria (Above, IV, 1). And again: Woe to you who are wealthy in Zion, and trust in the mountain of Samaria: you nobles, heads of the people, who enter pompously into the house of Israel. You who are the first in wealth, will be the first to endure the yoke of captivity, according to what is written in Ezekiel: 'Begin from my sanctuary' (Ezek. IX, 6). Not from the saints, as many think; but from the destruction of the temple, which was holy. For the powerful will endure torments powerfully (Wisdom VI), and to whom much is entrusted, much will be demanded from him (Luke XII). And as it is said, the faction of the indulgent will be taken away, those who had one consent in taking pleasure and engaging in feasts and revelry: they will be taken away together, so that for those whose unity was in luxury, their punishment will also be united. As for why the LXX translated it, the neighing of the horse of Ephraim shall be taken away: which is not found in the Hebrew, and will be discussed by us as unnecessary when we begin to weave the tropology. The Lord has sworn by himself, or as we read in Hebrew, by his soul, according to what is written in Isaiah: My soul hates your new moons and your Sabbaths and your feast days (Isa. I, 13): not that God has a soul, but in order to speak in human terms. It is not surprising if it is said to have a soul, since even the other parts, which are less valuable than the soul, such as the feet, hands, stomach, and other organs, attest to having themselves. But if those who deny that Christ had a human soul oppose us, saying that God was in the human body instead of a soul, let them hear that in Christ the substance of the soul is demonstrated: just as the members of his body had substance. In God the Father, however, the head, feet, and other things that are said to be, are not members, but the diversity of efficient acts is indicated by the words used to describe them: similarly, the soul is not substantial, but the seat of the inner mind and the place where thoughts reside, through which God reveals His will. Therefore the Lord, the God of hosts, that is, Sabaoth (which the Seventy translated as powers), swore that he detests the pride of Jacob and hates his dwellings. This is Jacob according to the previous chapter, where it is written: And they allowed nothing to prevail over the affliction of Joseph, or the ten tribes, or certainly the entire house of the twelve tribes. And he will deliver the city with its inhabitants; either Samaria, or certainly Jerusalem, or both in common. As for the time of the Lord Savior, after whose coming and passion God detested all the pride and injury of Jacob, because they cried out against him, the son of a carpenter and a Samaritan and possessed by a demon (Matthew 13; John 8): therefore Jerusalem was handed over to the Roman armies with its inhabitants. And to such an extent did the wrath of God rage against them, that even if ten men were to remain in one house, they would also die, and the neighbor or neighbor would burn the corpses of the dead to remove the bones from his house, because they are not able to remove the whole bodies due to the crowds of the dying. And when he has become tired from carrying [the body], let him ask the person who is in the innermost part of the house if there are any bodies left for him to hand over, and let that person respond: It is over, I no longer have anyone to give to you for burial; and before he swears that he does not have [any bodies], let that person, who asked the question and was outside, and did not know [that there were no bodies], order him and say: Be silent, and do not remember the name of the Lord. But he mentions this in order to show that even those who are not compelled by the weight and necessity of evil do not want to confess the name of the Lord, and that the name of God has come into such great oblivion among the people of Israel that it does not even deign to be heard in a simple oath. We have drawn fine lines of history, now let us imprint the hand of allegory. The leaders of heretics, who devoured my people because of their pleasures, and allowed nothing to stand in the way of Joseph's torment, will be led first to punishment, and the neighing of the horse will be taken away from Ephraim: which is understood in holy scriptures in two ways, either in the pride and power of those who neigh, or in the magnitude of lust. In the pride and consent of evil people, as it is written: Some trust in chariots and some in horses (Psalm 20:7). And: A deceitful horse for salvation (Ps. XXXII, 17). And to the kings of Israel, it is commanded that they not multiply horses for themselves (Deut. XVII). And in the book of Job, the voice of the horse is compared to the sound of the trumpet (Job. XXXIX). In Zachariah also we read, which is confirmed by the testimony of the Gospel, and it is referred to the presence of the Savior: Rejoice greatly, O daughter of Zion: proclaim, O daughter of Jerusalem. Behold, your King comes to you righteous and Savior: He is gentle, and riding on a donkey and the foal of a donkey: and he will destroy the chariots from Ephraim, and the horses from Jerusalem (Zach. IX, 9). But the magnitude of lust and unrestrained desire for sexual intercourse, as Jeremiah, describing the luxurious adulterers, declared: Each one neighs over the wife of his neighbor (Jer. V, 8). The coming of Christ subdues such horses, as does the wrath of God. And the Lord swears by Himself (since He has no one greater to swear by) that He abhors all heretical blasphemies and hates all their regions (Heb. VI). For whatever they speak is injustice, and worthy of God's hatred. And He will take away their city and their assemblies with those who dwell in it, and the people indeed, and the leaders, even if there were ten men left (for if they had been in Sodom and Gomorrah, no fire would have come down upon them), they will all die the same death that leads to Tartarus, of which Ezekiel writes: The soul that sins, it shall die. Their relatives and domestics bury the bones of these people, of whom it is said: Let the dead bury their own dead (Luke 9:60). And the one who is outside and does not enter the house of the dead; but rather casts out the dead outside, the one who burns the dead gives orders, and reduces them to ashes, and breaks their bones, so that he may remain silent; and the most pure name of God not be defiled by the mouth of the dead. For to the sinner, God says: Why do you declare my righteousness, and take my covenant in your mouth? (Psalm 50). Wherefore, we also must provide, that we may not bury the dead dead, but rather, that as living, we may bring forth to life those who are dead. And if we do not do this, it is commanded to us and it is said: Be silent, for we are judged unworthy of the name of God.
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Summary
Amos 6:11 delivers a profound declaration of divine judgment, emphasizing the Lord's absolute sovereignty and the comprehensive nature of the impending destruction upon the Northern Kingdom of Israel. This verse serves as a climactic pronouncement, revealing that God Himself will command the utter collapse of both the grand residences of the elite and the humble dwellings of the common people, symbolizing the complete dismantling of their society and the false security they had placed in material possessions and human strength.
Context
Literary Context
Amos 6:11 stands as a stark culmination of the prophet's indictment against Israel's spiritual complacency and social injustice. Chapter 6 opens with a biting "Woe to them that are at ease in Zion, and trust in the mountain of Samaria" (Amos 6:1). This denunciation targets the wealthy and powerful elite in both Judah (Zion) and Israel (Samaria) who lived in opulent luxury, indulging in comfort and revelry while ignoring the rampant spiritual decay and systemic oppression of the poor. Amos details their self-indulgence, their false sense of security, and their perversion of justice, highlighting how they "put far away the evil day" (Amos 6:3) and failed to grieve over the impending ruin of Joseph (Amos 6:6). Verse 11 directly follows this detailed condemnation, asserting that the very Lord they ignored will command the devastation of their homes, signifying the complete and inescapable collapse of their societal structures and the shattering of their illusions of safety.
Historical & Cultural Context
The prophet Amos ministered during the reigns of Uzziah in Judah and Jeroboam II in Israel, a period of relative peace and prosperity in the 8th century BC. This economic boom, however, was built upon severe social stratification and injustice. The wealthy elite, particularly in the capital city of Samaria, amassed vast fortunes through exploitation, usury, and corrupt legal practices, while the poor were increasingly marginalized and oppressed. Culturally, there was a widespread spiritual apathy and syncretism, with outward religious observance often coexisting with idolatry and a profound disregard for the Mosaic Law's ethical demands. The "great house" and "little house" imagery reflects the stark social divide of the time, where grand estates stood in contrast to modest dwellings. The people felt secure due to their military strength and political alliances, believing that God would protect them regardless of their moral failures, a hubris that Amos vehemently challenged.
Key Themes
Amos 6:11 powerfully contributes to several overarching themes in the book of Amos. Firstly, it underscores the Sovereignty and Justice of God, demonstrating that the Lord is not merely an observer but an active participant in history, capable of executing His righteous judgment upon a rebellious people. His command is sufficient to bring about destruction, highlighting His absolute authority over nations and individuals. Secondly, the verse emphasizes the Impartiality and Inevitability of Judgment. By declaring that both the "great house" and the "little house" will be smitten, Amos conveys that no one, regardless of social standing or wealth, will escape the consequences of national sin. While the primary target of Amos's condemnation is often the corrupt elite, the judgment is depicted as comprehensive, affecting all levels of society. This speaks to the theme of Accountability, reminding Israel that their privileged status did not exempt them from divine scrutiny, especially concerning their treatment of the vulnerable, as seen in passages like Amos 5:11. Finally, the imagery of "breaches" and "clefts" vividly portrays the theme of Total Destruction and Ruin, signifying the utter collapse of their societal structures, security, and way of life, a direct consequence of their spiritual arrogance and social injustice.
Exposition and Analysis
Key Word Analysis
This is the covenant name of God, signifying "the self-Existent or Eternal." Its use here emphasizes that the judgment is not random or merely a natural consequence, but a deliberate, personal act of the God who is in covenant relationship with Israel. It underscores His unwavering character as both faithful and just, holding His people accountable to the terms of that covenant.
Derived from a root meaning "to constitute, enjoin, or appoint," this word highlights God's absolute authority and intentionality. The judgment is not merely permitted but actively initiated and directed by God's sovereign will. His word is sufficient to bring about the destruction, indicating His irresistible power and the certainty of His decree.
This primitive root means "to strike (lightly or severely, literally or figuratively)," conveying a decisive, forceful, and often violent act. In this context, it denotes a destructive blow, a direct and impactful intervention from God that will bring about ruin. It is not a passive withdrawal, but an active, punitive measure.
Verse Breakdown
"For, behold, the LORD commandeth,"
This opening clause establishes the divine origin and certainty of the impending judgment. "Behold" serves as an emphatic interjection, drawing urgent attention to the declaration. The use of "the LORD" (Yahweh) underscores that this is a decree from the covenant God of Israel, who is both sovereign and just. His "command" signifies an authoritative, irresistible decree that will undoubtedly come to pass.
"and he will smite the great house with breaches,"
This phrase details the initial target and nature of the judgment. The "great house" refers to the opulent residences of the wealthy elite, symbolizing their power, status, and false security. To "smite" implies a forceful, destructive blow. "Breaches" (Hebrew râçîyç) suggests a shattering, a crumbling into pieces, or gaping holes, indicating a severe and visible destruction of these grand structures.
"and the little house with clefts."
This concluding phrase extends the scope of the judgment to encompass all levels of society. The "little house" represents the humble dwellings of the common people. "Clefts" (Hebrew bᵉqîyaʻ) refers to fissures or deep cracks, implying a breaking apart or splitting. Together with "breaches," this imagery paints a comprehensive picture of utter ruin, demonstrating that no one, regardless of their social standing, will escape the divine decree. The judgment is universal in its application across Israelite society.
Literary Devices
Amos 6:11 employs several powerful literary devices to convey its message of impending judgment. The most prominent is Parallelism, specifically Synonymous Parallelism, where "the great house with breaches" is echoed and reinforced by "the little house with clefts." This not only emphasizes the comprehensive nature of the destruction, affecting all social strata, but also intensifies the sense of inevitability. Imagery is central, with the vivid pictures of "breaches" and "clefts" transforming abstract judgment into concrete, tangible ruin. These terms evoke the crumbling of physical structures, which serves as a powerful Symbolism for the complete collapse of Israel's societal order, economic stability, and false sense of security. The phrase "the LORD commandeth" utilizes Anthropomorphism, attributing human action (commanding) to God, thereby highlighting His active involvement and direct agency in the judgment, rather than it being a mere consequence of natural events. The overall tone is one of Prophetic Oracle, delivering a divine message with authority and certainty, leaving no doubt about the source or outcome of the impending doom.
Theological and Thematic Connections
Amos 6:11 powerfully articulates God's unwavering commitment to justice and His absolute sovereignty over human affairs. The destruction of both "great" and "little" houses signifies that divine judgment is impartial, reaching every segment of a society steeped in sin and complacency. It underscores the theological truth that no earthly security—whether wealth, power, or social standing—can withstand the command of the Lord. This passage serves as a stark reminder that God's covenant with Israel included both blessings for obedience and curses for disobedience, and that He will indeed execute His righteous decrees when His people persistently rebel against His moral and ethical standards, particularly in their treatment of the vulnerable.
Reflection and Application
Amos 6:11 serves as a timeless and sobering warning against the dangers of complacency, injustice, and misplaced trust. In our own lives and societies, we are often tempted to find security in material possessions, financial stability, social status, or even political power. This verse challenges us to examine where our true trust lies. It reminds us that any foundation built on self-indulgence, oppression, or a disregard for God's justice is inherently fragile and susceptible to collapse under divine scrutiny. The "great house" and "little house" imagery reminds us that God's judgment is comprehensive; it touches every part of a society that has strayed from His ways. This should prompt us to cultivate a deep sense of spiritual accountability, to actively pursue justice and righteousness in our communities, and to live with an eternal perspective, recognizing that true security is found only in God, not in the fleeting comforts of this world.
Questions for Reflection
FAQ
What is the significance of "great house" and "little house" in Amos 6:11?
The "great house" and "little house" are symbolic representations of the entire social structure of Israel. The "great house" refers to the opulent residences of the wealthy elite, who were the primary targets of Amos's condemnation for their luxury, exploitation, and injustice. The "little house" refers to the more humble dwellings of the common people. By stating that both will be "smitten with breaches" and "clefts," Amos emphasizes the comprehensive and inescapable nature of God's judgment. It means that no one, regardless of their social standing or economic status, will be exempt from the impending divine retribution. The judgment will dismantle the entire fabric of society, from the highest echelons to the lowest.
How does Amos 6:11 relate to the broader message of the book of Amos?
Amos 6:11 is a powerful summation of the core message of the book of Amos: God's righteous judgment against Israel's sin. Throughout the book, Amos condemns Israel for its social injustice, spiritual complacency, and moral corruption. Chapters 1-2 detail judgments against surrounding nations, but then pivot sharply to Israel's own transgressions. Chapters 3-6 are a series of "woes" and indictments against the nation, particularly its wealthy and powerful, who oppressed the poor and lived in self-indulgent luxury (e.g., Amos 4:1-3). Amos 6:11 serves as a climactic declaration that the Lord Himself will execute the promised judgment, dismantling the very structures—their homes and society—that symbolized their pride and false security. It underscores the theme that God's justice is inevitable and inescapable for a people who have repeatedly rejected His covenant commands.
Christ-Centered Fulfillment
Amos 6:11, with its pronouncement of the Lord's command to smite both the great and little houses, foreshadows a profound truth about the nature of judgment and the ultimate security found in Christ. While Amos speaks of the physical destruction of houses as a consequence of sin, the New Testament reveals that all humanity stands under the judgment of God due to sin, and no earthly "house" or foundation can withstand His righteous scrutiny. Jesus Himself spoke of the futility of building one's life on a foundation other than His words, likening it to a "foolish man who built his house on sand" that collapses when the storms come (Matthew 7:26-27). The ultimate "breaches" and "clefts" are those created by sin, separating humanity from God. However, in Christ, we find the ultimate fulfillment and reversal of this judgment. He is the cornerstone upon whom a new, indestructible "house" is built—His church (Ephesians 2:19-22). Through His atoning sacrifice on the cross, Jesus bore the full weight of God's righteous judgment against sin, becoming the Lamb of God who takes away the sin of the world (John 1:29). Those who are "in Christ" are no longer subject to the condemnation that falls upon the "great house" and "little house" of a fallen world, but are instead made part of God's eternal dwelling, secured by His grace and truth (Romans 8:1). Thus, Amos's prophecy of judgment ultimately points to the necessity of Christ's redemptive work, which offers true and lasting security beyond any earthly structure.