Amos 6:5
You improvise songs on the harp like David and invent your own musical instruments.
You improvise songs
The phrase "You improvise songs" suggests a sense of creativity and spontaneity in musical expression. In the Hebrew context, the word for "improvise" can imply a lack of structure or discipline, which may be seen as a deviation from traditional worship practices. Historically, music in Israel was often structured and used for worship and praise, as seen in the Psalms. The improvisation here could indicate a self-indulgent or frivolous approach to music, contrasting with the reverence expected in worship.

on the harp
The "harp" was a common instrument in ancient Israel, often associated with worship and royal courts. The Hebrew word for harp, "kinnor," is one of the oldest known stringed instruments, and it was used by King David himself. The harp's mention here connects the people's actions to a revered tradition, yet the context suggests a misuse or trivialization of its sacred purpose.

like David
David is renowned in the Bible as a skilled musician and composer of many Psalms. His music was deeply spiritual and often used to glorify God. The comparison "like David" is ironic in this context, as the people are not emulating David's heart for worship but rather his musical prowess, devoid of spiritual depth. This highlights a superficial imitation of David's legacy, focusing on talent rather than devotion.

and invent your own musical instruments
The phrase "and invent your own musical instruments" suggests innovation and creativity, which in itself is not negative. However, in the context of Amos, it implies a departure from traditional forms of worship. The Hebrew culture valued continuity and adherence to established forms of worship. The invention of new instruments could symbolize a shift towards self-centeredness and away from God-centered worship, reflecting a broader societal trend of prioritizing personal pleasure over spiritual fidelity.

Persons / Places / Events
1. Amos
A prophet from Tekoa, called by God to deliver messages of judgment and repentance to Israel during a time of prosperity and complacency.

2. Israel
The Northern Kingdom, experiencing economic prosperity but spiritual decline, characterized by social injustice and idolatry.

3. David
The second king of Israel, known for his musical talent and heart for God, often associated with the Psalms and worship.

4. Harp
A stringed musical instrument, often used in worship and associated with King David.

5. Invention of Instruments
Refers to the creation and use of musical instruments, possibly indicating a focus on entertainment and self-indulgence rather than worship.
Teaching Points
Misuse of Gifts
The Israelites misused their musical talents for self-indulgence rather than worship. We must use our gifts to glorify God, not ourselves.

Complacency in Prosperity
Prosperity can lead to spiritual complacency. We must remain vigilant in our devotion to God, regardless of our circumstances.

True Worship
Worship should be God-centered, not self-centered. Our focus should be on honoring God, not on personal entertainment or recognition.

Cultural Influence
Be aware of how cultural practices can infiltrate and distort true worship. We must discern and align our practices with biblical principles.

Heart of Worship
Like David, our worship should stem from a heart devoted to God. Authentic worship is a reflection of our relationship with Him.
Bible Study Questions
1. How does the context of Amos 6:5 reflect the spiritual state of Israel, and what parallels can we draw to the modern church?

2. In what ways can we ensure that our talents and gifts are used for God's glory rather than personal gain?

3. How can we guard against complacency in our spiritual lives, especially during times of prosperity?

4. What are some practical ways to ensure that our worship remains God-centered and not influenced by cultural trends?

5. How can we cultivate a heart of worship like David, and what role does music play in our personal and corporate worship experiences?
Connections to Other Scriptures
1 Chronicles 23:5
Highlights David's role in organizing worship and music in the temple, emphasizing the proper use of music in worship.

Isaiah 5:12
Criticizes those who indulge in music and revelry without regard for the deeds of the Lord, similar to the critique in Amos.

Psalm 33:2-3
Encourages the use of instruments in worship, contrasting the misuse of music for self-indulgence in Amos.

Ecclesiastes 2:8
Describes Solomon's pursuit of pleasure, including music, as ultimately meaningless without God.

Ephesians 5:19
Encourages believers to speak to one another with psalms, hymns, and spiritual songs, using music to edify and glorify God.
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
Chant, Composed, Corded, David, Designing, Devise, Foolish, Harp, Harps, Idle, Improvise, Instruments, Invent, Invented, Lute, Making, Music, Musical, Musick, Psaltery, Sing, Songs, Strings, Strum, Taking, Themselves, Thrum, Viol
Dictionary of Bible Themes
Amos 6:1-6

     5856   extravagance

Amos 6:1-7

     8783   neglect

Amos 6:4-6

     5399   luxury

Amos 6:4-7

     5386   leisure, nature of
     8821   self-indulgence

Amos 6:5-6

     5332   harp

Amos 6:5-7

     7960   singing

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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