Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Amos 6:6 - Strong Concordance

Verse	Translation	Text
Am 6:6	Strong Concordance	That drink [08354] wine [03196] in bowls [04219], and anoint [04886] themselves with the chief [07225] ointments [08081]: but they are not grieved [02470] for the affliction [07667] of Joseph [03130].
	King James	That drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
drink . . . in bowls--in the large vessels or basins in which wine was mixed; not satisfied with the smaller cups from which it was ordinarily drunk, after having been poured from the large mixer. chief ointments--that is, the most costly: not for health or cleanliness, but wanton luxury. not grieved for the affliction of Joseph--literally, "the breach," that is, the national wound or calamity (Psa 60:2; Eze 34:4) of the house of Joseph (Amo 5:6); resembling in this the heartlessness of their forefathers, the sons of Jacob, towards Joseph, "eating bread" while their brother lay in the pit, and then selling him to Ishmaelites.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

drink . . . in bowls--in the large vessels or basins in which wine was mixed; not satisfied with the smaller cups from which it was ordinarily drunk, after having been poured from the large mixer.

chief ointments--that is, the most costly: not for health or cleanliness, but wanton luxury.

not grieved for the affliction of Joseph--literally, "the breach," that is, the national wound or calamity (Psa 60:2; Eze 34:4) of the house of Joseph (Amo 5:6); resembling in this the heartlessness of their forefathers, the sons of Jacob, towards Joseph, "eating bread" while their brother lay in the pit, and then selling him to Ishmaelites.

Notes on the Bible, by Albert Barnes, [1834]
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 Ch2 28:15 in the hot climate of the East, for bodily health. "Not" to anoint the body was the exception, as in mourning Sa2 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 man's 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, Ephraim's 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 famine's 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" Kg1 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 another's. 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 prophet's 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.

Notes on the Bible, by Albert Barnes, [1834]

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 Ch2 28:15 in the hot climate of the East, for bodily health. "Not" to anoint the body was the exception, as in mourning Sa2 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 man's 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, Ephraim's 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 famine's 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" Kg1 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 another's. 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 prophet's 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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
In bowls - Not in little vessels, but probably bowls: they drank these filled as full as they could hold too, and in design to drink each other down. And anoint - In those hot countries this anointing was much used. Not grieved - Nothing affected with the calamities of their country.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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 (note), and the note there.

Top

⁶ Seek [01875] the LORD [03068], and ye shall live [02421]; lest he break out [06743] like fire [0784] in the house [01004] of Joseph [03130], and devour [0398] it, and there be none to quench [03518] it in Bethel [01008].

⁴ The diseased [02470] have ye not strengthened [02388], neither have ye healed [07495] that which was sick [02470], neither have ye bound up [02280] that which was broken [07665], neither have ye brought again [07725] that which was driven away [05080], neither have ye sought [01245] that which was lost [06]; but with force [02394] and with cruelty [06531] have ye ruled [07287] them.

² Thou hast made the earth [0776] to tremble [07493]; thou hast broken [06480] it: heal [07495] the breaches [07667] thereof; for it shaketh [04131].

²³ Ten [06235] fat [01277] oxen [01241], and twenty [06242] oxen [01241] out of the pastures [07471], and an hundred [03967] sheep [06629], beside harts [0354], and roebucks [06643], and fallowdeer [03180], and fatted [075] fowl [01257].

²³ And [2532] bring hither [5342] the fatted [4618] calf [3448], and kill [2380] it; and [2532] let us eat [5315], and be merry [2165]:
²⁴ For [3754] this [3778] my [3450] son [5207] was [2258] dead [3498], and [2532] is alive again [326]; [2532] he was [2258] lost [622], and [2532] is found [2147]. And [2532] they began [756] to be merry [2165].

⁴ Again [3825], he sent forth [649] other [243] servants [1401], saying [3004], Tell [2036] them which are bidden [2564], Behold [2400], I have prepared [2090] my [3450] dinner [712]: my [3450] oxen [5022] and [2532] my fatlings [4619] are killed [2380], and [2532] all things [3956] are ready [2092]: come [1205] unto [1519] the marriage [1062].

² The kingdom [932] of heaven [3772] is like [3666] unto a certain [444] king [935], which [3748] made [4160] a marriage [1062] for his [846] son [5207],

⁴⁹ Behold, this was the iniquity [05771] of thy sister [0269] Sodom [05467], pride [01347], fulness [07653] of bread [03899], and abundance [07962] of idleness [08252] was in her and in her daughters [01323], neither did she strengthen [02388] the hand [03027] of the poor [06041] and needy [034].

²⁵ And they sat down [03427] to eat [0398] bread [03899]: and they lifted up [05375] their eyes [05869] and looked [07200], and, behold, a company [0736] of Ishmeelites [03459] came [0935] from Gilead [01568] with their camels [01581] bearing [05375] spicery [05219] and balm [06875] and myrrh [03910], going [01980] to carry it down [03381] to Egypt [04714].

²¹ And they said [0559] one [0376] to another [0251], We are verily [061] guilty [0818] concerning our brother [0251], in that [0834] we saw [07200] the anguish [06869] of his soul [05315], when he besought [02603] us, and we would not hear [08085]; therefore is this distress [06869] come [0935] upon us.

⁶ Then took [03947] they Jeremiah [03414], and cast [07993] him into the dungeon [0953] of Malchiah [04441] the son [01121] of Hammelech [04428], that was in the court [02691] of the prison [04307]: and they let down [07971] Jeremiah [03414] with cords [02256]. And in the dungeon [0953] there was no water [04325], but mire [02916]: so Jeremiah [03414] sunk [02883] in the mire [02916].

²⁴ And they took [03947] him, and cast [07993] him into a pit [0953]: and the pit [0953] was empty [07386], there was no water [04325] in it.

³² Upon man's [0120] flesh [01320] shall it not be poured [03251], neither shall ye make [06213] any other like it, after the composition [04971] of it: it is holy [06944], and it shall be holy [06944] unto you.
³³ Whosoever [0834] [0376] compoundeth [07543] any like it, or whosoever putteth [05414] any of it upon a stranger [02114], shall even be cut [03772] off from his people [05971].

²³ Take [03947] thou also unto thee principal [07218] spices [01314], of pure [01865] myrrh [04753] five [02568] hundred [03967] shekels, and of sweet [01314] cinnamon [07076] half [04276] so much [04276], even two hundred [03967] and fifty [02572] shekels, and of sweet [01314] calamus [07070] two hundred [03967] and fifty [02572] shekels,
²⁴ And of cassia [06916] five [02568] hundred [03967] shekels, after the shekel [08255] of the sanctuary [06944], and of oil [08081] olive [02132] an hin [01969]:
²⁵ And thou shalt make [06213] it an oil [08081] of holy [06944] ointment [04888], an ointment [07545] compound [04842] after the art [04639] of the apothecary [07543]: it shall be an holy [06944] anointing [04888] oil [08081].

⁴⁰ Thou shalt have olive trees [02132] throughout all thy coasts [01366], but thou shalt not anoint [05480] thyself with the oil [08081]; for thine olive [02132] shall cast [05394] his fruit.

² And Joab [03097] sent [07971] to Tekoah [08620], and fetched [03947] thence a wise [02450] woman [0802], and said [0559] unto her, I pray thee, feign thyself to be a mourner [056], and put on [03847] now mourning [060] apparel [0899], and anoint [05480] not thyself with oil [08081], but be as a woman [0802] that had a long [07227] time [03117] mourned [056] for the dead [04191]:

¹⁵ And the men [0582] which were expressed [05344] by name [08034] rose up [06965], and took [02388] the captives [07633], and with the spoil [07998] clothed [03847] all that were naked [04636] among them, and arrayed [03847] them, and shod [05274] them, and gave them to eat [0398] and to drink [08248], and anointed [05480] them, and carried [05095] all the feeble [03782] of them upon asses [02543], and brought [0935] them to Jericho [03405], the city [05892] of palm trees [08558] [05899], to [0681] their brethren [0251]: then they returned [07725] to Samaria [08111].

¹⁹ Whose [3739] end [5056] is destruction [684], whose [3739] God [2316] is their belly [2836], and [2532] whose glory [1391] is in [1722] their [846] shame [152], who [3588] mind [5426] earthly things [1919].)

⁵ Why [1302] was [4097] not [3756] this [5124] ointment [3464] sold [4097] for three hundred [5145] pence [1220], and [2532] given [1325] to the poor [4434]?