Take away from Me the noise of your songs! I will not listen to the music of your harps. Sermons
Although the Jewish religion prescribed, as is evident especially from the Book of Leviticus, innumerable observances, elaborate ritual, frequent and costly sacrifices, still nowhere are there to be found more disclaimers, more denunciations, of a merely ritual and ceremonial piety than in the Scriptures of the Old Testament. This is but one of many declarations that the true and living God will not accept any tribute of the hands which may be offered in lieu of the homage of the heart. I. THE OUTWARD MANIFESTATIONS OF RELIGION WHICH GOD REJECTS. 1. Sacred assemblies are displeasing to him. He does, indeed, love the gates of Zion more than all the dwellings of Jacob; yet the prophet is inspired to declare that God hates and despises the gatherings of his own people. 2. Solemn festivals are equally distasteful. These, indeed, have been prescribed in the Law; they are commemorative of great mercies, great deliverances; their neglect or omission is viewed with displeasure. Yet here God is indignant that these feasts should be celebrated. 3. The same detestation is extended to the burnt offerings, meat offerings, and peace offerings, which the Hebrews were instructed on proper occasions to present to their Divine King. 4. More remarkable still, sacred songs and strains of music are as discord in the ear of God. The very psalms in which the Divine attributes are celebrated and the Divine gifts acknowledged are no longer acceptable to him who inhabiteth the praises of Israel. II. THE GROUNDS UPON WHICH GOD REJECTS THE OUTWARD MANIFESTATIONS OF RELIGION. 1. Not because they are themselves an inappropriate tribute of religious emotion and religious consecration. 2. But because they are not expressive of sincere worship, gratitude, confidence, and love. "This people," saith the Searcher of hearts, "draweth nigh unto me with their lips, but their hearth far from me." And our Lord Christ has taught us that "God is a Spirit, and they that worship him must worship him in spirit and in truth." 3. And because ceremonial observances may be, and in the cases in question are, consistent with an idolatrous and wicked life. The very men who were punctilious in these ceremonies and sacrifices were tampering with the idolatry of surrounding peoples, and were acting with injustice and selfishness in the ordinary relationships of life. 4. Because, further, these manifestations are as a matter of fact substituted for those feelings and purposes which they are intended to promote. In fact, seeming religiousness hides the absence of real religion, so that this absence is sometimes unnoticed by the apparent but heartless and formal worshipper. - T. I hate, I despise your feast days. I. The Divinely ABHORRENT. The same aversion from the ceremonial observances of the insincere and rebellious Israelites which Jehovah here expresses He afterwards employed Isaiah to declare to the Jews ( Amos 1:10). The two passages are strikingly parallel, only the latter prophet amplifies what is set forth in a more condensed form by Amos. It is also to be observed, that where Amos introduces the musical accompaniments of the sacrifices, Isaiah substitutes the prayers: both concluding with the Divine words, "I will not hear." "Take thou away from Me the noise of thy songs; for I will not hear the melody of thy viols." The singing of their psalms was nothing more to God than a wearisome word which was to be brought to an end. Singing and playing on harps was a part of the worship of the temple ( 1 Chronicles 16:40; 1 Chronicles 23:5, 25.). Nothing seems more abhorrent to the holy eye and heart of Omniscience than empty ceremony in religion. No sacrifices are acceptable to Him, however costly, unless the offerer has presented himself. II. The Divinely DEMANDED. "Let judgment run down as waters, and righteousness as a mighty stream." We prefer to see justice rolling on like mighty waters, and righteousness as a swelling and ever-flowing stream, to crowded churches. "Show me your faith by your works." Show me your worship by your morality; show me your love to God by your devotion to your fellow-men. " If we love one another, God dwelleth in us." () But let judgment run down as waters, and righteousness as a mighty stream This is one of the commonest ideas all through the prophets, but it is the sole idea of Amos. I. THE PROPHET. Amos is probably the oldest prophet whose writings have come down to us. Once only the Divine inspiration descended on him, and constituted him the messenger of heaven. Amos was the prophet of a single occasion. II. His PROPHECY. Amos opened his message in a way that must at once have riveted the attention of the crowd. Be began with a series of brief oracles about the neighbouring nations. He denounces their sins, and announces the punishments that were about to fall on them for their sins. Notice the peculiarity of the sins which this prophet denounces. This is the speciality of Amos. They are not sins against God, but against man. The oppression of the poor is the subject of Amos. The prosperity of the country was only illusory. The righteousness which the righteous God requires is not something in the air. It is not an abstraction, it is conduct between man and mall, and there is no righteousness of any account that does not embrace that. () People Amos, JosephPlaces Beersheba, Bethel, Damascus, Gilgal, GomorrahTopics Aside, Ears, Harps, Instruments, Listen, Lutes, Melody, Music, Noise, Praise, Psalteries, Psaltery, Shut, Songs, Turn, Viols, YeaOutline 1. A lamentation for Israel.
4. An exhortation to repentance.
21. God rejects their hypocritical service.
Dictionary of Bible Themes Amos 5:23 5159 hearing
5196 voice
5332 harp
5420 music
7960 singing Amos 5:18-24 9250 woe Amos 5:21-23 6109 alienation Amos 5:21-24 5360 justice, God
5943 self-deception
6603 acceptance, divine
8311 morality, and redemption Amos 5:21-27 7316 blood, OT sacrifices Amos 5:22-24 8345 servanthood, and worship Library April 15 Morning
Their Redeemer is strong.--JER. 50:34. I know your manifold transgressions and your mighty sins.--I have laid help upon one that is mighty.--The Lord. . . thy Saviour and thy Redeemer, the mighty one of Jacob.--Mighty to save.--Able to keep you from falling.--Where sin abounded, grace did much more abound. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.--He is able . . . to save them …
Anonymous—Daily Light on the Daily PathThe Sins of Society
'For thus saith the Lord unto the house of Israel, Seek ye Me, and ye shall live: 5. But seek not Beth-el, nor enter into Gilgal, and pass not to Beer-sheba: for Gilgal shall surely go into captivity, and Beth-el shall come to nought. 6. Seek the Lord, and ye shall live; lest He break out like fire in the house of Joseph, and devour it, and there be none to quench it in Beth-el. 7. Ye who turn judgment to wormwood, and leave off righteousness in the earth, 8. Seek Him that maketh the seven stars …
Alexander Maclaren—Expositions of Holy Scripture Evidences Internal and Experimental.
1. The external evidences of revealed religion are, in their proper place and sphere, of the highest importance. Christianity rests not upon theory, but upon historical facts sustained by an overwhelming mass of testimony. It is desirable that every Christian, so far as he has opportunity, should make himself acquainted with this testimony for the strengthening of his own faith and the refutation of gainsayers. Nevertheless, many thousands of Christians are fully established in the faith of the gospel …
E. P. Barrows—Companion to the Bible Whether, by Penance, Man is Restored to his Former Dignity?
Objection 1: It would seem that man is not restored by Penance to his former dignity: because a gloss on Amos 5:2, "The virgin of Israel is cast down," observes: "It is not said that she cannot rise up, but that the virgin of Israel shall not rise; because the sheep that has once strayed, although the shepherd bring it back on his shoulder, has not the same glory as if it had never strayed." Therefore man does not, through Penance, recover his former dignity. Objection 2: Further, Jerome says: "Whoever …
Saint Thomas Aquinas—Summa Theologica The Kingdom of Judah.
II K. 18-25; II Chron. 28-36. Note: This period covers the time from the fail of Israel to the fall of Judah. It begins in the sixth year of the reign of Hezekiah, whose name is given as the first king of the period since most of his reign was in this instead of the former period. The Kings of this Period. 13. Hezekiah, 2 K. 18:1-20-21; 2 Chron. 29:1-32:33. Reigned 29 years and died. 14. Manasseh, 2 K. 21:1-18; 2 Chron. 33:1-20. Reigned 55 year and died. 15. Amon, 2 K. 21:19-26; 2 Chron. 33:20-25. …
Josiah Blake Tidwell—The Bible Period by Period The Greater Prophets.
1. We have already seen (Chap. 15, Nos. 11 and 12) that from Moses to Samuel the appearances of prophets were infrequent; that with Samuel and the prophetical school established by him there began a new era, in which the prophets were recognized as a distinct order of men in the Theocracy; and that the age of written prophecy did not begin till about the reign of Uzziah, some three centuries after Samuel. The Jewish division of the latter prophets--prophets in the more restricted sense of the …
E. P. Barrows—Companion to the Bible Whether the Old Law Should have Been Given to the Jews Alone?
Objection 1: It would seem that the Old Law should not have been given to the Jews alone. For the Old Law disposed men for the salvation which was to come through Christ, as stated above ([2065]AA[2],3). But that salvation was to come not to the Jews alone but to all nations, according to Is. 49:6: "It is a small thing that thou shouldst be my servant to raise up the tribes of Jacob, and to convert the dregs of Israel. Behold I have given thee to be the light of the Gentiles, that thou mayest be …
Saint Thomas Aquinas—Summa Theologica Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some …
Thomas Watson—The Ten Commandments The Books of the Old Testament as a Whole. 1 the Province of Particular Introduction is to Consider the Books of the Bible Separately...
CHAPTER XVIII. THE BOOKS OF THE OLD TESTAMENT AS A WHOLE. 1. The province of Particular Introduction is to consider the books of the Bible separately, in respect to their authorship, date, contents, and the place which each of them holds in the system of divine truth. Here it is above all things important that we begin with the idea of the unity of divine revelation--that all the parts of the Bible constitute a gloriously perfect whole, of which God and not man is the author. No amount of study devoted …
E. P. Barrows—Companion to the Bible Ripe for Gathering
'Thus hath the Lord God shewed unto me: and behold a basket of summer fruit. 2. And He said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the Lord unto me, The end is come upon My people of Israel; I will not again pass by them any more. 3. And the songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence. 4. Hear this, O ye that swallow up the needy, even to make the poor …
Alexander Maclaren—Expositions of Holy Scripture The Arguments Usually Alleged in Support of Free Will Refuted.
1. Absurd fictions of opponents first refuted, and then certain passages of Scripture explained. Answer by a negative. Confirmation of the answer. 2. Another absurdity of Aristotle and Pelagius. Answer by a distinction. Answer fortified by passages from Augustine, and supported by the authority of an Apostle. 3. Third absurdity borrowed from the words of Chrysostom. Answer by a negative. 4. Fourth absurdity urged of old by the Pelagians. Answer from the works of Augustine. Illustrated by the testimony …
John Calvin—The Institutes of the Christian Religion Journey to Jerusalem. Ten Lepers. Concerning the Kingdom.
(Borders of Samaria and Galilee.) ^C Luke XVII. 11-37. ^c 11 And it came to pass, as they were on their way to Jerusalem, that he was passing along the borders of Samaria and Galilee. [If our chronology is correct, Jesus passed northward from Ephraim about forty miles, crossing Samaria (here mentioned first), and coming to the border of Galilee. He then turned eastward along that border down the wady Bethshean which separates the two provinces, and crossed the Jordan into Peræa, where we soon …
J. W. McGarvey—The Four-Fold Gospel The Prophecy of Obadiah.
We need not enter into details regarding the question as to the time when the prophet wrote. By a thorough argumentation, Caspari has proved, that he occupies his right position in the Canon, and hence belongs to the earliest age of written prophecy, i.e., to the time of Jeroboam II. and Uzziah. As bearing conclusively against those who would assign to him a far later date, viz., the time of the exile, there is not only the indirect testimony borne by the place which this prophecy occupies in …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Lord Coming to his Temple
The LORD , whom ye seek, shall suddenly come to His temple; even the messenger of the covenant in whom ye delight: Behold, he shall come, saith the LORD of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? For he is like a refiner's fire, and like a fuller's soap, -- and he shall purify the sons of Levi -- that they may offer unto the LORD an offering in righteousness. W hereunto shall we liken the people of this generation? and to what are they like? (Luke 7:31) …
John Newton—Messiah Vol. 1 Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join …
Hugh Binning—The Works of the Rev. Hugh Binning An Exhortation to Love God
1. An exhortation. Let me earnestly persuade all who bear the name of Christians to become lovers of God. "O love the Lord, all ye his saints" (Psalm xxxi. 23). There are but few that love God: many give Him hypocritical kisses, but few love Him. It is not so easy to love God as most imagine. The affection of love is natural, but the grace is not. Men are by nature haters of God (Rom. i. 30). The wicked would flee from God; they would neither be under His rules, nor within His reach. They fear God, …
Thomas Watson—A Divine Cordial Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh Links Amos 5:23 NIV
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