Amos 6:2

KJV

Pass ye unto Calneh, and see; and from thence go ye to Hamath the great: then go down to Gath of the Philistines: [be they] better than these kingdoms? or their border greater than your border?

KJV (with Strong's)

Pass {H5674} ye unto Calneh {H3641}, and see {H7200}; and from thence go {H3212} ye to Hamath {H2574} the great {H7227}{H2579}: then go down {H3381} to Gath {H1661} of the Philistines {H6430}: be they better {H2896} than these kingdoms {H4467}? or their border {H1366} greater {H7227} than your border {H1366}?

Complete Jewish Bible

Travel to Kalneh and see; from there go on to Hamat the great; then go down to Gat of the P'lishtim. Are you better than these kingdoms? Is their territory larger than yours?

Berean Standard Bible

Cross over to Calneh and see; go from there to the great Hamath; then go down to Gath of the Philistines. Are you better than these kingdoms? Is their territory larger than yours?

American Standard Version

Pass ye unto Calneh, and see; and from thence go ye to Hamath the great; then go down to Gath of the Philistines: are they better than these kingdoms? or is their border greater than your border?

Commentary

### SUMMARY
Amos 6:2 delivers a scathing indictment against the complacent elite of the Northern Kingdom of Israel, particularly those residing in Samaria. Through a series of rhetorical questions, the prophet Amos challenges their arrogant assumption of invincibility and superiority by urging them to compare their perceived security and territorial greatness with that of prominent regional cities—Calneh, Hamath the Great, and Gath of the Philistines—many of which had already fallen or were destined for destruction. The verse underscores Israel's delusion, warning that their covenant status would not exempt them from divine judgment for their pervasive social injustice and spiritual apostasy.

### CONTEXT
* **Literary Context:** Amos 6:2 is embedded within a "woe" oracle (Amos 6:1-7) that directly addresses the spiritual and moral decay of Israel's wealthy and complacent leaders. This oracle immediately follows a series of lamentations and judgments (Amos 5) and precedes further pronouncements of impending doom, including a vivid description of the Assyrian invasion. The preceding verse, [Amos 6:1](/amos/6-1 "Amos 6:1 - Woe to the Complacent"), sets the stage by condemning those "at ease in Zion" and "secure in the mountain of Samaria," highlighting their false sense of security despite their luxurious lifestyles and disregard for God's law. Verse 2 then provides a concrete, historical challenge to this complacency, using examples of other kingdoms to illustrate the fragility of their perceived strength. The rhetorical questions serve to dismantle their self-deception, preparing the audience for the severe judgment that follows in the rest of the chapter, culminating in exile.
* **Historical & Cultural Context:** Amos prophesied during the reign of Jeroboam II in the Northern Kingdom (Israel) and Uzziah in the Southern Kingdom (Judah), roughly 760-750 BC. This was a period of unprecedented economic prosperity and political stability for Israel, marked by territorial expansion and flourishing trade. However, this affluence was accompanied by rampant social injustice, oppression of the poor, moral corruption, and syncretistic worship. The cities mentioned—Calneh, Hamath the Great, and Gath—were strategic choices for comparison. Calneh was an ancient Mesopotamian city, possibly already in decline or fallen by Amos's time, serving as a historical warning. Hamath the Great was a powerful Aramean city-state to Israel's north, renowned for its strength and size. Gath was one of the five principal Philistine cities, a long-standing rival of Israel, whose fortunes had waxed and waned, often suffering conquest. By referencing these cities, Amos appealed to his audience's knowledge of regional geopolitics, reminding them that even great powers were not immune to collapse, particularly in the face of the rising Assyrian Empire, which would soon engulf the region.
* **Key Themes:** Amos 6:2 powerfully contributes to several overarching themes in the book of Amos. The most prominent is **False Security and Complacency**, directly challenging Israel's misguided confidence in their material wealth, political stability, and covenant status as a shield against divine judgment. This theme is introduced in [Amos 6:1](/amos/6-1 "Amos 6:1 - Woe to the Complacent") and reinforced here by the comparison to other vulnerable nations. Another key theme is **Divine Impartiality in Judgment**, demonstrating that God's justice is not limited to Israel's enemies but extends to His own covenant people when they transgress. Just as other powerful nations faced destruction for their wickedness, Israel, despite its unique relationship with God (as highlighted in [Amos 3:2](/amos/3-2 "Amos 3:2 - God's Particular Knowledge of Israel")), would be held accountable for its pervasive sin. The verse also underscores the theme of **Humility vs. Arrogance**, calling for a sobering self-assessment from a nation blinded by pride. Finally, it employs **Historical Precedent** as a prophetic warning, urging Israel to learn from the fate of others rather than repeating their mistakes.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Pass (Hebrew, _‘âbar'_):** This verb (H5674) signifies "to cross over," "to pass through," or "to go beyond." In this context, it is an imperative, a direct command for the complacent Israelites to physically visit or at least mentally consider these other cities. It implies a journey of observation and comparison, forcing them out of their insular self-admiration. The verb carries a sense of transition, here from their comfortable delusion to a stark reality check.
* **Better (Hebrew, _ṭôwb'_):** This adjective (H2896) is broad, meaning "good" in various senses, including beautiful, pleasant, prosperous, and, critically here, "better" or "superior." Amos uses it to challenge Israel's assumption of inherent superiority. The rhetorical question "be they better than these kingdoms?" directly confronts their pride, implying that these other nations, despite their power, were not "better" in a way that guaranteed their survival, nor was Israel. It points to a moral and spiritual "goodness" that was lacking in Israel, rather than mere material or military strength.
* **Border (Hebrew, _gᵉbûwl'_):** This noun (H1366) refers to a "boundary," "limit," or the "territory enclosed." It speaks directly to the physical extent and security of a kingdom. By asking "or their border greater than your border?", Amos challenges Israel's pride in its expanded territory under Jeroboam II. The question implies that a large border did not equate to ultimate security or divine favor, as these other nations, with their significant territories, had still faced or would face ruin. It underscores the transient nature of earthly power and boundaries when divine judgment is at hand.

#### Verse Breakdown
* **"Pass ye unto Calneh, and see;":** This is a direct, imperative challenge from the prophet. "Calneh" (H3641) was an ancient city, possibly already in ruins, located in Mesopotamia. The command to "pass" and "see" implies an invitation to observe the historical fate of a once-great city, serving as a silent witness to the transience of earthly power. It sets the precedent for the comparison to follow.
* **"and from thence go ye to Hamath the great:":** Following the historical example of Calneh, the Israelites are directed to "Hamath the great" (H2574, H2579), a powerful Aramean city-state to their north, renowned for its size and strength. The epithet "the great" (H7227) emphasizes its formidable status, making its inclusion in the comparison even more impactful. The implication is that even a city of such renown could not escape the forces of judgment.
* **"then go down to Gath of the Philistines:":** The journey continues southward to "Gath of the Philistines" (H1661, H6430), one of the five major Philistine cities, a historical adversary of Israel. Gath had a tumultuous history, experiencing periods of strength and subjugation. Its inclusion highlights that even long-standing enemies, despite their past power or current struggles, faced a similar vulnerability to divine judgment, mirroring Israel's own precarious position.
* **"be they better than these kingdoms?":** This is the first of two rhetorical questions that form the crux of the verse's challenge. The implied answer is a resounding "no." Amos forces the Israelites to confront their arrogant assumption that their nation was inherently superior or more favored than these other kingdoms. "Better" (H2896) here refers not just to military or economic strength, but to a deeper sense of divine favor or moral standing, which Israel clearly lacked.
* **"or their border greater than your border?":** The second rhetorical question directly addresses Israel's pride in its territorial expansion under Jeroboam II. The "border" (H1366) signifies the extent of their dominion and security. By asking if these other nations had a "greater" (H7227) border, Amos implies that even significant territorial size did not guarantee immunity from judgment. The answer, again, is implicitly "no," further dismantling Israel's false sense of security based on physical boundaries rather than spiritual integrity.

#### Literary Devices
Amos 6:2 masterfully employs several literary devices to convey its powerful message. The most prominent is **Rhetorical Question**, used twice at the end of the verse ("be they better than these kingdoms? or their border greater than your border?"). These questions are not posed to elicit information but to provoke self-reflection and force the audience to acknowledge the obvious, uncomfortable truth: Israel was not superior or more secure than these other nations. This device strips away their self-delusion. **Allusion** is central to the verse, as Amos alludes to specific, well-known cities (Calneh, Hamath, Gath) whose histories or current states would be familiar to his audience. These allusions serve as historical precedents and contemporary warnings, grounding the prophetic message in tangible reality. Furthermore, there is an element of **Irony** at play. The Israelites, "at ease in Zion," believe themselves secure, yet Amos ironically points them to the fate of other powerful nations, suggesting their perceived strength is a prelude to their downfall, much like these other kingdoms. The prophet uses their own pride in their "greatness" against them, demonstrating its hollowness.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 6:2 profoundly highlights the biblical principle of divine accountability, asserting that God's justice is universal and impartial. Israel, despite its unique covenant relationship and status as God's chosen people, was not exempt from judgment when it strayed from righteousness. The prophet's challenge to compare Israel's perceived greatness with that of other nations underscores that true security and greatness do not lie in material prosperity, military might, or expansive borders, but in faithfulness to God and adherence to His moral law. The verse serves as a stark reminder that pride and complacency, especially in the face of widespread injustice and spiritual decay, inevitably lead to divine discipline, regardless of past blessings or perceived invincibility. It foreshadows the coming exile, demonstrating that God's patience has limits and His word of judgment will be fulfilled.

* [Amos 3:2](/amos/3-2 "Amos 3:2 - God's Judgment on Israel")
* [Proverbs 16:18](/proverbs/16-18 "Proverbs 16:18 - Pride Goes Before Destruction")
* [Isaiah 10:9-11](/isaiah/10-9-11 "Isaiah 10:9-11 - Assyria's Arrogance and God's Sovereignty")

### REFLECTION AND APPLICATION
Amos 6:2 serves as a timeless mirror for individuals and communities today, urging a critical self-assessment of where our true security lies. In a world often driven by the pursuit of wealth, status, and power, this verse warns against the spiritual dangers of complacency and arrogance. It challenges us to examine whether our comfort has led to spiritual lethargy, a neglect of justice, or a false sense of immunity from God's righteous standards. We are reminded that material blessings, social standing, or even religious affiliation do not guarantee divine favor or protection if our hearts are far from God and our lives are marked by injustice. True security is found not in the fleeting comforts of this world, but in humble obedience and unwavering trust in God alone. This passage calls us to cultivate a spirit of humility, to be vigilant against the subtle creep of pride, and to actively pursue righteousness and justice in our spheres of influence, recognizing that God holds all accountable.

#### Questions for Reflection
* **Where do I tend to find my security and confidence? Is it in my possessions, achievements, relationships, or in God alone?**
* **In what areas of my life might I be experiencing spiritual complacency, believing I am "at ease" and therefore immune to spiritual decline or God's discipline?**
* **How does my life reflect a commitment to justice and compassion for the marginalized, or am I prone to overlooking the needs of others while pursuing my own comfort?**
* **What lessons can I draw from history—biblical or contemporary—about the rise and fall of nations and individuals who placed their trust in worldly power rather than divine righteousness?**

### FAQ

**Why did Amos mention Calneh, Hamath, and Gath specifically?**

Answer: Amos strategically chose these three cities because they represented different facets of regional power and historical significance, making them potent examples for his audience. Calneh (H3641) was an ancient Mesopotamian city, possibly already in ruins by Amos's time, serving as a historical precedent of a once-great power that had fallen. Hamath the Great (H2574, H2579) was a powerful Aramean city-state to Israel's north, known for its size and strength, representing a formidable contemporary power. Gath (H1661) was one of the five principal Philistine cities (H6430), a long-standing adversary of Israel, whose fortunes had fluctuated. By referencing these cities, Amos demonstrated that neither ancient glory, current strength, nor long-standing rivalry guaranteed immunity from divine judgment. He was implicitly asking, "If these powerful entities faced decline or destruction, what makes you, Israel, think you are exempt?" The message was clear: Israel's perceived superiority was an illusion, and their fate could be similar, especially with the rising threat of the Assyrian Empire.

### CHRIST-CENTERED FULFILLMENT
Amos 6:2, with its stark warning against false security and impending judgment, finds its ultimate fulfillment and resolution in Jesus Christ. The prophet's challenge to Israel's pride in its earthly kingdom and borders foreshadows the coming of a King whose kingdom is "not of this world" ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")). While Israel trusted in its physical boundaries and material prosperity, Christ offers a spiritual kingdom, an eternal security that transcends all earthly empires and their transient borders. He is the true "better" (H2896) one, whose righteousness far surpasses any human standard, and in Him, believers find an unshakeable foundation, unlike the doomed cities of Calneh, Hamath, and Gath. The judgment Amos prophesied against complacent Israel ultimately points to the greater judgment to come, from which only those who trust in Christ can be saved ([John 3:18](/john/3-18 "John 3:18 - Condemnation and Belief")). Jesus Himself warns against building one's life on shifting sands, urging His followers to build on the solid rock of His teachings ([Matthew 7:24-27](/matthew/7-24-27 "Matthew 7:24-27 - The Wise and Foolish Builders")). Thus, the false security exposed in Amos 6:2 is fully addressed by the true and lasting security found in Christ, the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), offering peace and an eternal inheritance that no earthly power or border can diminish ([Colossians 1:13-14](/colossians/1-13-14 "Colossians 1:13-14 - Delivered from Darkness")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Nahum 3:8

¶ Art thou better than populous No, that was situate among the rivers, [that had] the waters round about it, whose rampart [was] the sea, [and] her wall [was] from the sea?

Genesis 10:10

And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.

2 Kings 18:34

Where [are] the gods of Hamath, and of Arpad? where [are] the gods of Sepharvaim, Hena, and Ivah? have they delivered Samaria out of mine hand?

2 Chronicles 26:6

And he went forth and warred against the Philistines, and brake down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod, and built cities about Ashdod, and among the Philistines.

Isaiah 10:9

[Is] not Calno as Carchemish? [is] not Hamath as Arpad? [is] not Samaria as Damascus?

Isaiah 10:11

Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and her idols?

1 Samuel 17:4

And there went out a champion out of the camp of the Philistines, named Goliath, of Gath, whose height [was] six cubits and a span.