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.
You lie on beds inlaid with ivory
This phrase paints a vivid picture of opulence and excess. The Hebrew word for "beds" (מִטּוֹת, mittot) suggests a place of rest and comfort, but here it is associated with luxury beyond necessity. Ivory, a precious material often imported from distant lands, signifies wealth and status. Archaeological findings have uncovered ivory carvings and inlays in ancient Israelite sites, indicating the presence of such luxury. This imagery serves as a critique of the Israelites' indulgence and complacency, highlighting their focus on material wealth rather than spiritual richness. In a conservative Christian perspective, this can be seen as a warning against the dangers of prioritizing earthly treasures over heavenly ones, echoing Jesus' teaching in Matthew 6:19-21 about storing treasures in heaven.

and lounge on your couches
The word "lounge" (סָרַח, sarach) implies a sense of laziness and self-indulgence. Couches, or "divans," were symbols of leisure and relaxation, often associated with banquets and feasting. This phrase suggests a lifestyle of ease and neglect of duty, where the people are more concerned with their comfort than with justice or righteousness. Historically, this reflects a period of prosperity in Israel under King Jeroboam II, where economic success led to moral and spiritual decline. From a conservative Christian viewpoint, this serves as a reminder of the importance of vigilance and stewardship, urging believers to remain active in their faith and service to God, rather than succumbing to complacency.

You dine on choice lambs and fattened calves
"Dine" (אָכַל, akal) indicates not just eating, but feasting. The "choice lambs" and "fattened calves" represent the best and most luxurious of foods, reserved for special occasions or the wealthy elite. In the context of ancient Israel, such feasting was a sign of prosperity but also of excess when it became a regular indulgence. The sacrificial system in Israel often involved the offering of lambs and calves, yet here, the focus is on consumption for pleasure rather than worship. This highlights a distortion of values, where the gifts of God are used for self-gratification rather than His glory. In a conservative Christian context, this serves as a caution against the misuse of God's blessings, encouraging believers to practice gratitude and generosity, aligning their lives with God's purposes rather than personal indulgence.

Persons / Places / Events
1. Amos
A prophet from Tekoa, a small town in Judah, who was called by God to deliver messages of judgment to the Northern Kingdom of Israel.

2. Israel
The Northern Kingdom, which was experiencing a time of prosperity and complacency, leading to moral and spiritual decay.

3. Ivory Beds and Couches
Symbols of luxury and excess, representing the opulence and self-indulgence of the wealthy elite in Israel.

4. Choice Lambs and Fattened Calves
Indicative of extravagant feasting and indulgence, highlighting the disparity between the rich and the poor.

5. Judgment
The impending consequence of Israel's complacency and neglect of justice and righteousness.
Teaching Points
Complacency in Prosperity
Prosperity can lead to spiritual complacency and a false sense of security. Believers must remain vigilant and prioritize their relationship with God over material wealth.

Social Responsibility
Wealth and resources should be used to promote justice and support those in need, rather than for self-indulgence.

Judgment and Accountability
God holds individuals and nations accountable for their actions, especially when they neglect justice and righteousness.

Contentment and Stewardship
Christians are called to be content with what they have and to be good stewards of their resources, using them to glorify God and serve others.

Awareness of Spiritual Decay
It is crucial to recognize signs of spiritual decay in our lives and communities and to address them through repentance and renewal.
Bible Study Questions
1. How does the description of luxury in Amos 6:4 reflect the spiritual state of Israel at the time, and what parallels can we draw to modern society?

2. In what ways can prosperity lead to complacency in our spiritual lives, and how can we guard against it?

3. How does the call to social responsibility in Amos 6:4 connect with the teachings of Jesus in the New Testament?

4. What are some practical ways we can use our resources to promote justice and support those in need in our communities?

5. Reflect on a time when you experienced spiritual complacency. What steps did you take, or can you take, to renew your commitment to God and His purposes?
Connections to Other Scriptures
Isaiah 5:8-12
This passage also addresses the issue of indulgence and neglect of justice, warning of the consequences of such behavior.

Luke 16:19-31
The parable of the rich man and Lazarus illustrates the dangers of living in luxury while ignoring the needs of others.

James 5:1-6
James warns the rich about the miseries that will come upon them due to their self-indulgence and exploitation of the poor.
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
People
Amos, David, Hemath, Jacob, Joseph
Places
Ashteroth-karnaim, Brook of the Arabah, Calneh, Gath, Hamath, Lebo-hamath, Lo-debar, Samaria, Zion
Topics
Beds, Calves, Cattle-house, Choice, Couches, Dine, Eat, Eating, Fattened, Feasting, Flock, Inlaid, Ivory, Lambs, Lie, Lounge, Lying, Midst, Oxen, Recline, Resting, Seats, Soft, Sprawl, Spread, Stall, Stretch, Stretched, Themselves, Woe
Dictionary of Bible Themes
Amos 6:4

     4339   ivory
     4663   lamb
     5211   art
     5229   bed

Amos 6:1-6

     5856   extravagance

Amos 6:1-7

     8783   neglect

Amos 6:4-6

     5399   luxury
     5420   music
     5850   excess

Amos 6:4-7

     5386   leisure, nature of
     8821   self-indulgence

Library
The Carcass and the Eagles
'Woe to them that are at ease in Zion, and trust in the mountain of Samaria, which are named chief of the nations, to whom the house of Israel came! 2. Pass ye unto Calneh, and see; and from thence go ye to Hamath the great; then go down to Gath of the Philistines: be they better than these kingdoms? or their border greater than your border? 3. Ye that put far away the evil day, and cause the seat of violence to come near; 4. That lie upon beds of ivory, and stretch themselves upon their couches,
Alexander Maclaren—Expositions of Holy Scripture

June the Twenty-Fourth at Ease in Zion
"Woe to them that are at ease in Zion!" --AMOS vi. 1-7. I would be delivered from the folly of confusing ease and rest. There is an infinite difference between comforts and comfort. It is one thing to lie down on a luxurious couch: it is a very different thing to "lie down in green pastures" under the gracious shepherdliness of the Lord. The ease which men covet is so often a fruit of stupefaction, the dull product of sinful drugs, the wretched sluggishness of carnal gratification and excess.
John Henry Jowett—My Daily Meditation for the Circling Year

A Sermon for the Time Present
I am going to begin with the last verse of the text, and work my way upwards. The first; head is, a trying day for God's people. They are sorrowful because a cloud is upon their solemn assembly, and the reproach thereof is a burden. Secondly, we will note a glorious ground of consolation. We read in the seventeenth verse, "The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing." And, thirdly,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 33: 1887

Whether it is Proper to Christ to be Head of the Church?
Objection 1: It seems that it is not proper to Christ to be Head of the Church. For it is written (1 Kings 15:17): "When thou wast a little one in thy own eyes, wast thou not made the head of the tribes of Israel?" Now there is but one Church in the New and the Old Testament. Therefore it seems that with equal reason any other man than Christ might be head of the Church. Objection 2: Further, Christ is called Head of the Church from His bestowing grace on the Church's members. But it belongs to others
Saint Thomas Aquinas—Summa Theologica

Of Christian Liberty.
1. Connection of this chapter with the previous one on Justification. A true knowledge of Christian liberty useful and necessary. 1. It purifies the conscience. 2. It checks licentiousness. 3. It maintains the merits of Christ, the truth of the Gospel, and the peace of the soul. 2. This liberty consists of three parts. First, Believers renouncing the righteousness of the law, look only to Christ. Objection. Answer, distinguishing between Legal and Evangelical righteousness. 3. This first part clearly
John Calvin—The Institutes of the Christian Religion

Of Orders.
Of this sacrament the Church of Christ knows nothing; it was invented by the church of the Pope. It not only has no promise of grace, anywhere declared, but not a word is said about it in the whole of the New Testament. Now it is ridiculous to set up as a sacrament of God that which can nowhere be proved to have been instituted by God. Not that I consider that a rite practised for so many ages is to be condemned; but I would not have human inventions established in sacred things, nor should it be
Martin Luther—First Principles of the Reformation

The Prophet Amos.
GENERAL PRELIMINARY REMARKS. It will not be necessary to extend our preliminary remarks on the prophet Amos, since on the main point--viz., the circumstances under which he appeared as a prophet--the introduction to the prophecies of Hosea may be regarded as having been written for those of Amos also. For, according to the inscription, they belong to the same period at which Hosea's prophetic ministry began, viz., the latter part of the reign of Jeroboam II., and after Uzziah had ascended the
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7

The Wrath of God
What does every sin deserve? God's wrath and curse, both in this life, and in that which is to come. Depart from me, ye cursed, into everlasting fire.' Matt 25: 41. Man having sinned, is like a favourite turned out of the king's favour, and deserves the wrath and curse of God. He deserves God's curse. Gal 3: 10. As when Christ cursed the fig-tree, it withered; so, when God curses any, he withers in his soul. Matt 21: 19. God's curse blasts wherever it comes. He deserves also God's wrath, which is
Thomas Watson—The Ten Commandments

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