Amos 6:10 - Exposition

The prophet gives an instance of the terror and misery in that common calamity. He depicts a scene where the nearest surviving kinsman comes into the house to perform the funeral rites for a dead man. And a man's uncle; better, and when a man ' s kinsman ; the apodosis being at the end of the verse, "Then shall he say." Dod is sometimes rendered "beloved," but usually "father's brother," but it may mean any near relation upon whom, in default of father and brethren, would devolve the duty of burying the corpse. Septuagint, el οἰκεῖοι αὐτῶν : propinquus suus (Vulgate). And he that burneth him; literally, and his burner . This is the same person as the kinsman. the butler; but tot some reason, either from the number of deaths, or from the pestilence, or from the distance of the burying place, which would be out of the city and inaccessible in the blockade, he cannot lay the body in the brave, and is forced to take and burn it. Though the Jews generally buried dead bodies, cremation was sometimes used, both in honour or emergency ( 1 Samuel 31:12 ) and in punishment (Le 20:14; 21:9). The bones; i.e. the corpse, as in Exodus 13:19 ; Joshua 24:32 ; and 2 Kings 13:21 ; Keil. The kinsman takes it up to bring it out of the house to burn it. Him that is by the sides of the house; him that is in the innermost parts of the house ; qui in penetralibus domus est (Vulgate). This is the last living person, who had hidden himself in the most remote chambers; or it may be a messenger whom the kinsman had sent to search the house. He asks him—Is there yet any with thee? Is there any one left alive to succour, or dead to bury? And he shall say, No; Vulgate, et respondebit, Finis est. Then he (the kinsman) shall say, Hold thy tongue ( Has! ); Hush! He stays the man in the inner chamber from speaking; and why? For we may not make mention of the name of the Lord; Vulgate, et non recorderis nominis Domini. Some, as Pussy, Schegg, and Gandell, see here the voice of despair. It is too late to call upon God now; it is the time of vengeance. We rejected him in life; we may not cry to him in death. St. Jerome refers the prohibition to the hardness of heart and unbelief of the people, who even in all this misery will not confess the name of the Lord. Keil says, "It indicates a fear lest, by the invocation of the name of God, his eye should be drawn towards this last remaining one, and he also should fall a victim to the judgment of death." Others again think that the notion in the mind of the impious speaker is that Jehovah is the Author of all their calamities, and that he is impatient at the very mention of his name. The simplest explanation is the first, or a modification of it The person addressed is about to pray or to call on God in his distress. "Be silent," says the speaker; "we can no longer appeal to Jehovah as the covenant God; by naming him we call to his remembrance how we have broken the covenant, violated our relation to him; therefore provoke him not further by making mention of his name."