4<\/strong>. That lie upon<\/em> divans<\/strong> (Amo 3:12<\/span>) of ivory<\/em> ] i.e. divans, the frames of which were inlaid with ivory: cf. the “ivory couches,” and “great ivory seats,” which Sennacherib boasts that he received from Hezekiah ( K.A.T<\/em> [174][175] p. 293 bottom<\/em>, referred to by Mitchell).<\/p>\n [174] .A.T.<\/em> Eb. Schrader, Die Keilinschriften und das A. T.<\/em>, ed. 2, 1883 (translated under the title The Cuneiform Inscriptions and the O. T<\/em>. 1885, 1888). The references are to the pagination of the German, which is given on the margin of the English translation.<\/p>\n [175] Eb. Schrader, Die Keilinschriften und das A. T.<\/em>, ed. 2, 1883 (translated under the title The Cuneiform Inscriptions and the O. T<\/em>. 1885, 1888). The references are to the pagination of the German, which is given on the margin of the English translation.<\/p>\n and<\/em> are stretched out<\/strong> upon their couches<\/em> ] The older custom in Israel was to sit<\/em> while eating (Gen 27:19<\/span>; Jdg 19:6 ; 1Sa 20:5<\/span>; 1Sa 20:24<\/span>; 1Ki 13:20<\/span>), whether upon a rug or carpet spread out on the floor, or (2Ki 4:10<\/span>) on a seat: the custom of reclining at table is first mentioned here; it was not impossibly a foreign fashion introduced from Syria, and is in any case viewed by the shepherd-prophet as a signal mark of effeminacy and luxury. Of course, in later times probably through Greek or Aramaic influence it became general ( Sir 41:19 ; Mat 9:10<\/span>; Mat 26:7<\/span>, &c.).<\/p>\n lambs<\/em> ] Heb. krm<\/em>, not the usual word for lambs, and denoting apparently such as, from their age or kind, were a special delicacy (cf. Deu 32:14<\/span>; 1Sa 15:9<\/span>).<\/p>\n and calves out of the midst of the stall<\/em> ] Brought directly from the place where they were tied up<\/em> (such, as Arabic shews, is the meaning of the word) to be fatted. Cf. Luk 15:23<\/span>.<\/p>\n That lie upon beds (that is, sofas) of ivory – <\/B>that is, probably inlaid with ivory. The word might, in itself, express either the bed, in which they slept by night, or the divan, on which the Easterns lay at their meals; and stretch themselves, literally, are poured out , stretching their listless length, dissolved, unnerved, in luxury and sloth, upon their couches, perhaps under an awning: and eat the lambs, probably fatted lambs (as in Deu 32:14<\/span>; Psa 37:20<\/U><\/span>; 1Sa 15:9<\/span>; Jer 51:40<\/span>), out of the flock, chosen, selected out of it as the best, and calves out of the midst of the stall; that is, the place where they were tied up (as the word means) to be fatted. They were stall-fed, as we say, and these people had the best chosen for them.<\/P> : He shews how they draw nigh the seat of violence. They lay on beds or couches of ivory, and expended thereon the money wherewith their poor brethren were to be fed. Go now, I say not into the houses of nobles, but into any house of any rich man, see the gilded and worked couches, curtains woven of silk and gold, and walls covered with gold, while the poor of Christ are naked, shivering, shriveled with hunger. Yet stranger is it, that while this is everywhere, scarce anywhere is there who now blames it. Now I say, for there were formerly. Ye array, Ambrose says , walls with gold, men ye bare. The naked cries before your door and you neglect him; and are careful with what marbles you clothe your pavement. The poor seeketh money, and hath it not; man asketh for bread, and thy horse champeth gold. Thou delightest in costly ornaments, while others have not meal. What judgment thou heapest on thyself, thou man of wealth! Miserable, who hast power to keep so many souls from death, and hast not the will! The jewel of thy ring could maintain in life a whole population. If such things are not to be blamed now, then neither were they formerly.<\/P> <\/p>\n Verse 4<\/span>. That lie upon beds of ivory<\/B><\/I>] The word hoi, wo<\/I>, is understood at the beginning of each of the first, third, fourth,<\/I> fifth<\/I>, and sixth<\/I> verses. The beds<\/I> mentioned here may be either sofas to recline on at table<\/I>, or beds to sleep on<\/I>; and these among the ancients were ornamented with ivory inlaid. They were called lectos eburatos<\/I> by Plautus, lectos eburnos<\/I> by Horace, “ivory beds.” Probably those ornamented with shells<\/I>, or mother-of-pearl<\/I>, may be intended. Several works of this kind may be still seen in Palestine and other places. I have before me a cross brought from Jerusalem, incrusted all over with mother-of-pearl<\/I>, and various figures chased on it.<\/P> <\/P> There must have been a great deal of luxury and effeminacy among the Israelites at this time; and, consequently, abundance of riches. This was in the time of Jeroboam the second, when the kingdom had enjoyed a long peace. The description in the fourth,<\/I> fifth<\/I>, and sixth<\/I> verses, is that of an Asiatic court even in the present day.<\/P> <\/p>\n The woe is to be added to them that, either out of laziness or luxury, and to please the flesh, lay themselves to rest <\/P> upon beds of ivory; <\/B>on beautiful, rich beds, bought with the gain of bribes and oppression. <\/P> Stretch themselves upon their couches:<\/B> this somewhat explains the former; they did extremely indulge their pride and luxury, and on beds or couches laid themselves to feast, when God called them to mourn and weep. <\/P> Eat, <\/B>with excess, as Mat 24:37<\/span>,38<\/span>; Lu 12:19<\/span>,20<\/span>. <\/P> The lambs out of the flock; <\/B>the very best in all their flock, and probably they chose them out first, before they set out lambs for sacrifices; or else these gluttonous judges and rulers eat the best lambs, not of their own, but out of poor oppressed mens flocks. <\/P> The calves, <\/B>those that were fattest too, <\/P> out of the midst of the stall; <\/B>kept on purpose to make them most delicious and nourishing meat. <\/P> <\/p>\n 4.<\/B> (See Am2:8<\/span>). <\/P> beds of ivory<\/B>that is,adorned, or inlaid, with ivory (Am3:15<\/span>). <\/P> stretch themselves<\/B>inluxurious self-indulgence. <\/P> lambs out of the flock<\/B>pickedout as the choicest, for their owners’ selfish gratification.<\/P><\/p>\n That lie upon beds of ivory<\/strong>,…. That were made of it, or inlaid with it, or covered with it, as the Targum; nor was it improbable that these were made wholly of ivory, for such beds we read of: Timaeus says r, the Agrigentines had beds entirely made of ivory; and Horace s also speaks of such beds: and if any credit can be given to the Targums of Jonathan and Jerusalem on Ge 50:1<\/span>. Joseph made his father Jacob to lie on a bed of ivory. Indeed, the Latin interpreters of these Targums render it a cedar bed; but Buxtorf t conjectures that ivory is meant by the word used; and so Bochart u translates it; on these they lay either for sleep and rest, or to eat their meals;<\/p>\n and stretch themselves upon their couches<\/strong>; for the same purposes, living in great splendour, and indulging themselves in ease and sloth; as it was the custom of the eastern countries, and is of the Arabs now; that they make little or no use of chairs, but either sitting cross legged, or lying at length, have couches to lie on at their meals; and when they indulge to ease, they cover or spread their floors with carpets, which for the most part are of the richest materials. Along the sides of the wall or floor, a range of narrow beds or mattresses is often placed upon these carpets; and, for their further ease and convenience, several velvet or damask bolsters are placed upon these, or mattresses w, to lean upon, and take their ease; see<\/p>\n Eze 13:18<\/span>; and thus, and in some such like manner, did the principal men of the people of Israel indulge themselves. Some render it, “abound with superfluities”; the Septuagint and Vulgate Latin versions, “are lascivious”; and the Arabic version, “burn in lust”; and so some of the Jewish writers interpret it of their committing adulteries, and all uncleanness, on their beds and couches;<\/p>\n and eat the lambs out of the flock<\/strong>; pick the best and fattest of them for their use: so the Targum,<\/p>\n “eat the fat of the sheep:”<\/p>\n and the calves out of the midst of the stall<\/strong>; where they are put, and kept to be fattened; from thence they took what they liked best, and perhaps not out of theft own flocks and stalls, but out of others, and with which they pampered themselves to excess.<\/p>\n r Apud Aelian. Var. Hist. l. 12. c. 29. s “—-Rubro ubi cocco Tincta super lectos cauderet vestis eburnos”. Horat. Serm. l. 2. Satyr. 6. v. 102. t Lexic. Talmud. col. 2475. u Hierozoic. par. 1. l. 2. c. 24. col. 252. w See Shaw’s Travels, p. 209. Ed. 2.<\/p>\n This forgetfulness of God shows itself more especially in the reckless licentiousness and debauchery of these men. Amo 6:4<\/span>. “They who lie upon beds of ivory, and stretch themselves upon their couches, and eat lambs from the flock, and calves out of the fattening stall.<\/em> Amo 6:5<\/span>. Who prattle to the tune of the harp; like David, they invent string instruments.<\/em> Amo 6:6<\/span>. Who drink wine out of sacrificial bowls, and anoint themselves with the best oils, and do not afflict themselves for the hurt of Joseph.” <\/em> They lie stretched, as it were poured out ( ), upon beds inlaid with ivory, to feast and fill their belly with the flesh of the best lambs and fattened calves, to the playing of harps and singing, in which they take such pleasure, that they invent new kinds of playing and singing. The . . parat <\/em>, to strew around (cf. peret <\/em> in Lev 19:10<\/span>), in Arabic to throw many useless words about, to gossip, describes the singing at the banquets as frivolous nonsense. , articles or instruments of singing, are not musical instruments generally, but, as we may see from 2Ch 34:12<\/span>, compared with 2Ch 29:26-27<\/span>, and 1Ch 23:5<\/span>, the stringed instruments that were either invented by David (e.g., the nebel <\/em>), or arranged by him for the sacred song of the temple, together with the peculiar mode of playing them; in other words, “the playing upon stringed instruments introduced by David.” Consequently the meaning of Amo 6:5<\/span> is the following: As David invented stringed instruments in honour of his God in heaven, so do these princes invent playing and singing for their god, the belly. The meaning to invent or devise, which Baur will not allow to , is established beyond all doubt by Exo 31:4<\/span>. They drink thereby out of sacrificial bowls of wine, i.e., drink wine out of sacrificial bowls. with , as in Gen 44:5<\/span>. Mizraq <\/em>, in the plural mizraqm <\/em> and mizraqoth <\/em>, from zaraq <\/em>, to sprinkle, was the name given both to the vessels used for the sprinkling of the blood, and also to the bowls made use of for pouring the libation of wine upon the table of shew-bread (2Ch 4:8<\/span>). This word is applied by Amos to the bowls out of which the gluttons drank their wine; with special reference to the offering of silver sacrificial bowls made by the tribe-princes at the consecration of the altar (Numbers 7), to show that whereas the tribe-princes of Israel in the time of Moses manifested their zeal for the service of Jehovah by presenting sacrificial bowls of silver, the princes of his own time showed just as much zeal in their care for their god, the belly. Mizraqm <\/em> does not mean “rummers, or pitchers used for mixing wine.” Lastly, Amos refers to their anointing themselves with the firstling of the oils, i.e., the best oils, as a sign of unbridled rejoicing, inasmuch as the custom of anointing was suspended in time of mourning (2Sa 14:2<\/span>), for the purpose of appending the antithesis , they do not afflict or grieve themselves for the ruin of Israel. Shebher <\/em>, breach, injury, destruction. Joseph<\/em> signifies the people and kingdom of the ten tribes.<\/p>\n Amos still pursues the reproof we have noticed at the beginning of the chapter, — that the chief men, of whom he speaks, cast away from them all cares and anxieties, and indulged in pleasures, while the whole country was miserably distressed. We must ever bear in mind what I have already said, — that luxury is not simply reprehended by the Prophet, as some incorrectly think, without sufficiently considering what is said, for it is not what the Prophet treats of; but he upbraids the Israelites for setting up an iron neck against God’s judgments, yea, for shamelessly trifling with God, while he was endeavoring to lead them by degrees to repentance. The Prophet complains that nothing availed with them. <\/p>\n He then says, first, that they slept on ivory beds. To use ivory beds was not in itself bad, except that excess is ever to be condemned; for, when we give up ourselves to pomps and pleasures, we certainly are not then free from sin: indeed, every desire for present things, which exceeds moderation, is ever justly reprehensible. And when men greedily seek splendor and display, or become ambitious and proud, or are given to delicacies, they are guilty of vices ever condemned by God. But it might be, that one used an ivory bed, who was yet willing to lie on the ground: for we know that there was then a great abundance of ivory, and that it was commonly used in Asia. Italy formerly knew not what it was to use a bed of ivory, that is, before the victory of Lucius Scipio: but after the king Antiochus was conquered, then Italy freely used ivory beds and fineries; and thus luxury broke down their courage and effeminated them. <\/p>\n I will come now to our Prophet: it might have been that ivory was not then so valuable in Judea: they might then have used ivory beds without blame. But Amos ever regards the miseries of those times. The rich then ought to have given up all their luxuries, and to have betaken themselves to dust and ashes, when they saw that God was incensed with them, when they saw that the fire of his vengeance was kindled. We now then perceive why Amos was so indignant against those who slept on ivory beds. <\/p>\n He adds, And who extend themselves on their beds: for סרח, sarech, is properly to extend; it means also to become fetid; and further, it means to be superfluous; and therefore some render the words, “upon ivory beds and superfluities;” but this is strained, and agrees not with what follows, upon their couches. The Prophet then, I have no doubt, points out here the manners of those who so heedlessly indulged themselves: “Ye extend,” he says, “your legs and your arms on your couches, as idle men, accustomed to indulgences, are wont to do. But the Lord will awaken you in a new way; his scourges ought to have roused you, but ye remain asleep. Hence, since God could not terrify you by his rods, nothing more remains but to draw you forth against your will to be punished.” This was the reason why the Prophet said that they extended themselves on their couches. <\/p>\n Ye eat also the lambs from the flock, and the calves from the midst of the rich pasture, or of the stall. I prefer taking מרבק, merebek, for folds. Since then they loved fat meat, the Prophet reproves this luxury: he had indeed in view, as it has been already said, the then calamitous time; for if the rich had in their usual way feasted, and had even taken fat meat, they would not have deserved so severe a punishment: but when the Lord called them to mourning, and when the signals of his wrath spread horror all around, it was a stupidity not to be endured, for them to continue their indulgences, which they ought, on the contrary, to have renounced. Indeed, this passage agrees with that of Isaiah, to which I have already referred. It now follows — <\/p>\n CRITICAL NOTES.]<\/strong> <\/p>\n Amo. 6:4<\/span><\/strong>.] Luxury added to oppression. Stretch<\/strong>] Lit. pour themselves out, dissolved, unnerved, in luxury and sloth. Beds<\/strong>] inlaid with ivory. Lambs<\/strong>] Choice and delicious in the East. <\/p>\n Amo. 6:5<\/span><\/strong>.] like David they employ themselves with music, but for a different aim. <\/p>\n Amo. 6:6<\/span><\/strong>.] Not satisfied with small cups, they took the bowls<\/em> used for sprinkling of blood, to indulge in excess, and used the most costly oils, not for health and cleanliness, but wanton luxury. Grieved<\/strong>] not for calamities suffered in the past, or threatened in future. <\/p>\n A RECKLESS COMMUNITY.Amo. 6:4-6<\/span><\/em><\/p>\n Israel not only put away the day of Divine retribution, but multiplied the causes which produced it. Violence within will bring violence from without the land. When we put away God we invite destruction. Luxury, revelry, and debauchery describe a reckless community and reign in the present day. The special sins condemned are depicted in a peculiar manner.<\/p>\n I. Self-indulgence<\/strong>. Men betray their feelings and abuse their gifts, show they live like epicures, and pamper themselves like beasts. This selfish indulgence is seen<\/p>\n 1. In luxurious ease<\/em>. That lie upon beds of ivory. Beds most expensive and scarce, splendid and far-fetched. They unnerved and relaxed themselves upon couches. They humoured themselves in idleness and wealth; indulged in personal gratification, abounded in superfluities, and robbed the poor of necessities. <\/p>\n 2. In effeminate diet<\/em>. The choicest lambs and calves fed out of the stall only satisfied their appetite. Some live to eat, and do not eat to live; feed without gratitude, and indulge in lust without restraint. Whose God is their belly, and whose glory is in their shame. <\/p>\n II. Profane revelry<\/strong>. That chant to the sound of the viol They tried to lead a merry life and a happy one. They displayed ingenuity by inventing instruments to drive away dull care. As David improved and introduced musical instruments into the service of God, so these men devised and fitted them for luxury and sensuality. But artificial music creates no Divine harmony. It weakens the nature and ministers to the folly of men. When men sing instead of weeping, when mirth is unseasonable, unbridled, and licentious, it is void of everything that dignifies the mind and elevates the soul to God. Admonishing one another in psalms and hymns and spiritual songs, singing with grace in your heart to the Lord.<\/p>\n Theres not a string attuned to mirth III. Shameful debauchery<\/strong>. Luxury and selfishness lead to excess; sensuality and mirth, to irreverence. This is seen<\/p>\n 1. In profane conduct<\/em>. They were not satisfied with ordinary vessels, but robbed the altars to drink wine in bowls. In former times princes of Israel manifested zeal in consecrating silver bowls to God, now they drink in honour of idolatry. They profaned the vessels of the sanctuary, and devoted to selfish what should have been for sacred uses. <\/p>\n 2. In riotous excess<\/em>. They drank out of large, not small cups. This they did habitually without measure or stint. They spent their wealth in pleasure and dissipation; employed their ingenuity to discover new methods of self-gratification, and drank wine to silence conscience, banish reflection, and harden the heart. <\/p>\n IV. Sinful apathy<\/strong>. They had no concern whatever for the nation sinking into decay and suffering under the judgment of God. <\/p>\n 1. Their joy is unbridled<\/em>. Their extravagance is seen in the chief ointments with which they anoint themselves, not for health and comfort, but wanton luxury. The custom of anointing was suspended in time of mourning (2Sa. 14:2<\/span>), but these neither grieve for themselves nor for the ruin of their country. <\/p>\n 2. Their indifference is stolid<\/em>. Bent on personal gratification of the most debasing kind, they were devoid of all patriotism and concern for the injury to the kingdom. They are not grieved for the affliction of Joseph. They indulged in the heartless conduct of the sons of Jacob towards their brother, eating bread when Joseph was in the pit (Gen. 37:24<\/span>). Wrath had broken out like a fire in the house of Joseph (ch. Amo. 5:6<\/span>), but they were deaf to the warnings of God and the remonstrance of the poor. They spent their time in beds of indolence and ease; pampered their bodies with delicious viands; and delighted their souls in strains of music, excess of wine, and costly perfumes. Sensuality results in unnatural feeling for kindred and country; shuts out the sufferings of others, and leads to greater indulgence. We are verily guilty concerning our brother, in that we saw the anguish of his soul when he besought us and we would not hear.<\/p>\n HOMILETIC HINTS AND OUTLINES<\/em><\/p>\n Amo. 6:5<\/span>. The use and abuse of music<\/em>. <\/p>\n 1. Its use, when devoted to the worship of God and the welfare of men. Vocal and instrumental music may be of immense service in the culture of the heart and the training of the young. Our nature is adapted to harmony, and God has bestowed means for improvement.<\/p>\n There is in souls a sympathy with sounds, 2. Its abuse when employed in the service of Satan and ministering to licentiousness and lust. How often found in midnight revels and scenes of intemperance! Debased music is a mark of a nations decay and promotes it, says one. The constitution of nations may be affected by changing national music. Give me the making of the nations ballads, said Lord Chatham, and I care not who makes the laws. David consecrated lyre and harp to the service of God, now men gain reputation by comic songs and immodest dancing. Bid lute and harp to awake to the glory of God.<\/p>\n Like David<\/em>. Men abuse gifts of God by the examples of saints. They stumble in their infirmities, and copy their actions in a wrong spirit. David a great lover of music, and employed it in the praise of God. Imitators use it for carnal pleasure.<\/p>\n Amo. 6:6<\/span>. True patriotism, grieving for Joseph. <\/p>\n 1. A country is often deeply afflicted by inward calamities and outward dangers. 3. Selfish indulgence deprives men of sympathy with others, renders them ungrateful and unpatriotic. How many dwell in ceiled houses, and sing to the sound of the harp, and feast on the richest dainties, and care nothing for the sorrows of Christ, and his Church, nay, rather rejoice in them! (Rev. 11:10<\/span>) [Wordsworth<\/em>].<\/p>\n Breathes there a man with soul so dead, ILLUSTRATIONS TO CHAPTER 3<\/p>\n Amo. 6:4-6<\/span>. Pleasure<\/em>. Would you judge of the lawfulness or unlawfulness of pleasures, take this rule:Whatever weakens your reason, impairs the tenderness of your conscience, obscures your sense of God, or takes off the relish of spiritual things; in short, whatever increases the strength and authority of your body over your mind, that thing is sin to you, however innocent it may be in itself [Southey<\/em>].<\/p>\n In this fools paradise he drank delight. [G. Crabbe<\/em>.]<\/p>\n (4) Of ivory<\/strong>i.e.<\/em>, inlaid with that material.<\/p>\n Amo 6:4<\/span><\/em><\/strong>. <\/strong>That lie upon beds of ivory<\/em><\/strong> <\/em>This and the following verses give us an idea of a rich and flourishing state, abounding in luxury, and enjoying all the pleasures and delights of a long peace; which was the situation of the kingdom of Israel under Jeroboam the second. Instead of lambs, <\/em>we may read choice lambs.<\/em> <\/p>\n <\/p>\n <\/em><\/p>\n Amo 6:4 That lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall;<\/p>\n <\/em><\/p>\n Ver. 4. That lie upon beds of ivory<\/strong> ] Which was a commodity far fetched (even out of India), and dearly bought; precious and sumptuous, Eze 27:15<\/span> . The wealthier sort used to deck their houses with such kind of beds decked with ivory ( lectis eburatis,<\/em> as Plautus phraseth it), as Est 1:6<\/span> , with gold and silver; hence their houses are called houses of ivory, Amo 3:15 1Ki 22:39<\/span> . See Plin. lib. 33. cap. 11; Horat. l. 2. Sat. 6. Here, then, is condemned their luxury, and abuse of God’s good gifts, with neglect of the public welfare, and contempt of judgments threatened. <\/p>\n <\/p>\n And stretch themselves upon their couches<\/strong> ] Pandiculantur in suis cubilibus,<\/em> so Rabbi Solomon. Others render it, redundantibus ac diffluentibus.<\/em> Woe to them that delight in overlong and large coverlets, curtains, &c., superfluously hanging down on all sides upon the very ground: so Kimchi. The Seventy and Vulgate render it, Woe to those that wantonize upon their couches, melting in sensual pleasures. K . Lascivientes. Deliciantes.<\/em> Compare 1Ti 5:6<\/span> Jas 5:5<\/span> . God grudgeth not his people an honest affluence, Psa 23:4<\/span> , but granteth them all things richly to enjoy, 1Ti 6:17<\/span> . Howbeit he requireth them to be sober and watch; not making provision for the flesh, to live after the lusts thereof, but walking decently as in the day; not in rioting and drunkenness, not in chambering and wantonness, Rom 13:13-14<\/span> . <\/p>\n <\/p>\n And eat the lambs out of the flock<\/strong> ] E grege, id est, egregios ac optimos,<\/em> the very best and fattest morsels, pampering their paunches; swinish belly gods. <\/p>\n <\/p>\n And the calves out of the midst of the stall<\/strong> ] The French call them high-grass-veals, Veaux de haute graisse.<\/em> Nothing would down with them but tid bits, , dainty and goodly, Rev 18:9<\/span> . Those abbey lubbers of the Romish synagogue are compared to fed horses, pampered in their cloisters (as war horses in their stalls or stables), and prepared unto battle, Rev 9:7<\/span> . Lawful it is, I grant, at some times to eat of the fat and drink of the sweet, Neh 8:10<\/span> , and to please the appetite, Deu 4:26<\/span> , to gratify it with what it liketh and lusteth after. But yet it must still be remembered, that it is a sin to feed without fear; and a shame for a servant of God to be a slave to his palate. “Eat such things as are set before you,” , saith Christ to his disciples, be it never so homely or wholesome, Luk 10:8<\/span> . And Gen 9:3<\/span> , after, “Every moving thing that liveth shall be meat for you,” it is added, “even as the green herb have I given you all things,” that is, soberly and without curiosity, to take and make use of such meats as are at hand, as Dr Willet interprets it. And this Nature seems to teach man, in giving him so narrow a mouth, throat, and belly; whereas to swine she hath given a wide mouth, a very thick neck, a large belly, and but a very little brains; that they might the sooner grow fat, and take no other thought but for the belly, saith Bodine.<\/p>\n NASB (UPDATED) TEXT: Amo 6:4-7<\/p>\n 4Those who recline on beds of ivory<\/p>\n And sprawl on their couches,<\/p>\n And eat lambs from the flock<\/p>\n And calves from the midst of the stall,<\/p>\n 5Who improvise to the sound of the harp,<\/p>\n And like David have composed songs for themselves,<\/p>\n 6Who drink wine from sacrificial bowls<\/p>\n While they anoint themselves with the finest of oils,<\/p>\n Yet they have not grieved over the ruin of Joseph.<\/p>\n 7Therefore, they will now go into exile at the head of the exiles,<\/p>\n And the sprawlers’ banqueting will pass away.<\/p>\n Amo 6:4-6 This describes the elaborate drunken banquets of the self-indulgent rich.<\/p>\n Amo 6:4 sprawl The term (BDB 710, KB 756) is used again in Amo 6:7. It has a negative connotation. It is parallel to recline (BDB 1011, KB 1486), which may have been an unusual way to eat at this time in Palestine. If so, then both denote new, foreign, and non-traditional actions (i.e., pagan influence on Israeli leaders).<\/p>\n Amo 6:5 like David have composed songs This is a historical allusion to David’s musical background.<\/p>\n 1. David himself<\/p>\n a. played for Saul, 1Sa 16:16; 1Sa 16:23; 1Sa 18:10; 1Sa 19:9<\/p>\n b. appointed Levitical singers, 1Ch 6:31; 1Ch 15:1 to 1Ch 16:43; 1Ch 25:1-31; 2Ch 29:25-30<\/p>\n 2. examples of David’s music<\/p>\n a. 2 Samuel 22<\/p>\n b. most of first two books of Psalm (cf. Psa. 72:72)<\/p>\n (1) MT asserts 73 psalms<\/p>\n (2) LXX asserts 84 psalms<\/p>\n (3) Vulgate asserts 53 psalms<\/p>\n c. called the sweet psalmist of Israel (cf. 2Sa 23:1)<\/p>\n The VERB improvise (BDB 827, KB 967, Qal PARTICIPLE) is uncertain in meaning. It appears only here in the OT. In later Hebrew it means break off or divide (e.g., fruit that drops off the tree or bush). The translation compose or improvise comes from the Arabic root.<\/p>\n It is just possible in this context that these revelers are desecrating<\/p>\n 1. David’s melodies, poems<\/p>\n 2. the instruments used in the temple<\/p>\n Amo 6:6<\/p>\n NASBsacrificial bowls<\/p>\n NKJV, NRSVbowls<\/p>\n TEV, NJBby the bowl full<\/p>\n This is not so much an expression of the sacrilegious use (cf. Dan 5:2) of sacred utensils (cf. Exo 24:6-8; Num 7:13) as it is an expression of their drunkenness (bowls, not cups; REB, you drink wine by the bowlful). Some see this as a magical practice based on Isa 65:11.<\/p>\n SPECIAL TOPIC: Biblical Attitudes Toward Alcohol and Alcoholism Abuse <\/p>\n they anoint themselves with the finest of oils Putting oil on one’s face and arms was a sign of gladness. Their actions are in contrast to the next line of poetry. They should have been grieving over the ruin of their nation.<\/p>\n the ruin of Joseph Joseph married an Egyptian. They had two children who were adopted by Jacob (Israel, cf. Gen 48:8-22). Although the Messianic line came through Judah, Joseph received the double inheritance of the oldest child. Joseph’s two sons became the two largest tribes, Ephraim and Manasseh. They were part of the ten northern tribes who broke away from Solomon’s son, Rehoboam, in 922 B.C. and started a new state under Jeroboam I. This new state was known by several titles:<\/p>\n 1. Israel (Jacob’s new name)<\/p>\n 2. Samaria (capital)<\/p>\n 3. Ephraim (largest tribe)<\/p>\n Amo 6:7 This refers to God’s judgment on these who cared only for themselves, but claimed to know God! Their judgment is the exact reversal of their lifestyles! First in extravagance and revelry; first in exile!<\/p>\n banqueting This term (BDB 931, KB 634) is found only twice in the OT (here and Jer 16:5). The Jeremiah text (and one Ugaritic text) links this term with a self-indulgent feast for the dead! If so, the sarcasm of Amos’ statement is obvious.<\/p>\n lie: Isa 5:11, Isa 5:12, Isa 22:13, Luk 16:19, Rom 13:13, Rom 13:14, Jam 5:5 <\/p>\n beds: Either sofas to recline on at table, or beds to sleep on; which among the ancients, were ornamented with ivory inlaid. <\/p>\n stretch themselves upon their couches: or, abound with superfluities, 1Sa 25:36-38, Psa 73:7, Luk 12:19, Luk 12:20 <\/p>\n Reciprocal: Gen 18:7 – General 1Ki 10:18 – ivory 1Ki 22:39 – the ivory house 2Ki 9:34 – he did eat Est 1:6 – the beds Est 5:14 – go thou in Job 21:12 – General Jer 16:8 – General Jer 46:21 – fatted bullocks Lam 5:15 – our dance Eze 23:41 – stately Eze 26:13 – General Dan 6:18 – and passed Amo 2:8 – by Amo 8:10 – I will turn<\/p>\n Amo 6:4. The simple meaning of this verse is that the princes and other leaders of the nation were living in the height of luxury. That fact alone would have been bad enough, hut by picking out the choicest food only, they deprived the common people of their share of the good things that were intended for all of the citizens.<\/p>\n The luxurious indulgence of the Samaritans 6:4-7<\/span><\/p>\n Amos described the luxury and self-indulgence that characterized the leaders of Samaria during his day. They reclined on very expensive beds inlaid with ivory. They sprawled, implying laziness or drunkenness, on couches. They ate the best, most tender meat obtainable.<\/p>\n "Ordinary citizens probably ate meat only three times a year, at the annual festivals." [Note: Smith, p. 118.] <\/span><\/p>\n They imitated great King David by composing and improvising songs and inventing musical instruments, but they entertained themselves rather than praising God. They consumed wine by the bowlful rather than in cups (cf. Php 3:19). And they spent much time and money anointing their bodies with oils and lotions to preserve and enhance their appearance. Instead they should have been mourning over the moral weakness and decadence of their nation that would lead to its ruin.<\/p>\n "Too many Christians are laughing when they should be weeping (Jas 4:8-10) and tolerating sin when they should be opposing it (1Co 5:2)." [Note: Wiersbe, p. 362.] <\/span><\/p>\n That lie upon beds of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the midst of the stall; 4. That lie upon divans (Amo 3:12) of ivory ] i.e. divans, the frames of which were inlaid with ivory: cf. the “ivory couches,” and … Continue reading “Exegetical and Hermeneutical Commentary of Amos 6:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22465","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22465","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22465"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22465\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22465"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22465"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22465"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
But has its chord in melancholy.<\/p>\n
And as the mind is pitched the ear is pleased.<\/p>\n
2. A lover of his country will grieve for its affliction. David and Jeremiah noble examples. <\/p>\n
Who never to himself hath said,
This is my own, my native land! [Scott<\/em>.]<\/p>\nFuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"