Amos 6:4
You lie on beds inlaid with ivory, and lounge upon your couches; You dine on lambs from the flock and calves from the stall.
Woeful EaseD. Thomas Amos 6:1-6
Man' S Evil DayHomilistAmos 6:3-6
The Knowledge of SinJoseph Parker, D. D.Amos 6:3-6
Carnal IndulgenceD. Thomas Amos 6:4-7
The Sin of Dissolute LifeJ.R. Thomson Amos 6:4-7

A herdsman and gatherer of wild figs like Amos, brought into contact with the nobility and the courtiers of a wealthy and luxurious city like Samaria, was likely enough to be shocked and scandalized. The judgments he formed were naturally severe, but they were not unjust or passionate. His language remains a merited and everlasting rebuke to those in high station who live for their own gratification and indulgence.

I. A LUXURIOUS AND DISSOLUTE LIFE IS A SHAMEFUL MISUSE OF PRECIOUS OPPORTUNITIES. It is sometimes judged that those who are "born in the purple," those who inherit great estates, great wealth, are to be excused if they form in youth, and retain in manhood, habits of expensive self-indulgence. But as all men are, above all, the children of God, endowed with a spiritual nature and entrusted with sacred opportunities, it is not to be for a moment admitted that the advantages of high station absolve them from the obligations involved in human nature and human life. A man has no right to pamper the body and exalt it to a lordship over the spirit; he has no right to gratify his tastes as though self-gratification were the great end of existence.

II. A LUXURIOUS AND DISSOLUTE LIFE IS MORALLY DEBASING AND DEGRADING. No one can live below the appointed level of humanity without paying the inevitable penalty, without incurring the inevitable deterioration. The light burns dim; the fine gold turns to clay. The couch of indolence, the feast of gluttony, the voluptuous music, the brimming bowls of wine, the costly unguents, - these are dangerous indulgences. Men may give them fine names, and call them the bounties of Divine providence. And it is quite true that the evil is not in the instruments of self-indulgence, but in the bad uses to which they are put. But none can live merely for bodily, for aesthetic, for social, enjoyment, without injuring his own character, without losing self-respect and the esteem of those whose esteem is worth having.

III. A LUXURIOUS AND DISSOLUTE LIFE ON THE PART OF THE GREAT IS A BAD EXAMPLE TO THE COMMUNITY AT LARGE. Bad habits penetrate from the so called upper to the so called lower class. When the nobility and gentry are self-indulgent, the tradespeople who grow wealthy are likely to follow their example, and the poor are likely enough to grow envious and discontented. The Samaritan chiefs were reproached for misleading the people, and justly. The ignorant and the thoughtless are naturally influenced by an example of selfishness, and none can altogether escape receiving some measure of harm.

IV. A LUXURIOUS AND DISSOLUTE LIFE RENDERS THE GREAT INSENSIBLE TO THE AFFLICTIONS OF THE POOR AND OPPRESSED. The language of the prophet is very touching: the self indulgent "are not grieved for the affliction of Joseph." Wrapped up in their own enjoyments, comforts, and luxuries, the great fail to sympathize with those whom we call "the masses." A self-denying and benevolent and public-spirited course of conduct would have precisely an opposite effect. There is no reason m the nature of things why nobles should not feel with and for the poor and unfortunate; as a matter of fact, they often do so. But those whose absorbing thought is of self have neither heart nor time to give to their less-favoured neighbours.

V. A LUXURIOUS AND DISSOLUTE LIFE OFTEN INVOLVES A SPEEDY AND FEARFUL RETRIBUTION. The table of the epicure is overthrown. The sybarite is dragged from his palace, and sent away into exile. Those who have been worthless members of their own state become banished mourners in a strange land. And the song of pleasure is exchanged for the wail of woe. - T.

Ye that put far away the evil day, and cause the seat of violence to come near.
I. ALL MEN HAVE AN EVIL DAY IN THEIR FUTURE. Calamities and trials are common to all. There is one evil day, it is death; but it need not be evil.


1. Not because they have any doubt as to its advent.

2. Not because they lack reminders of its approach. Why then do they adjourn the thought? The reason is found —

(1)In the strength of our material attachments.

(2)In our lack of interest in the spiritual.

(3)In our dread of the mysterious.

(4)In our conscious unpreparation for the scenes of retribution.

III. NONE WHO ADJOURN THIS EVIL DAY IN THOUGHT CAN DELAY IT IN FACT. These men so ignored their coming calamities that by their conduct they hastened them on. A general truth is suggested here, — That a man who adjourns all thought of his end, will pursue such a course of conduct as will hasten its approach.


Only history can tell what sin is; nothing but Divine judgment can give you a definition of bad doing. We must watch the desolation if we would know the meaning of certain terms and the range of certain actions. We must study Divine judgment if we would know human sin. The difficulty of the teacher herein is that so many persons are unconscious of sin and are therefore mayhap the greater sinners. Some do not distinguish between crime and sin. They have not been criminals, and therefore they think they have not been sinners, — as if all the story of life did not lie in the disposition rather than in the action. The heart is the seat of evil. None knoweth the heart but God. The heart does not know itself; and if there were not a concurrent line called history, or providence, or judgment, we should never know the real state of the heart. We must go to the broader history, the larger experience of mankind, and find, not in it alone, but in it as interpreted by Divine providence, God's meaning of the term sin.

(Joseph Parker, D. D.)

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