Amos 6:5

"That sing idle songs to the sound of the viol; that invent for themselves instruments of music, like David."

"That sing idle songs to the sound of the viol ..." One is amused at a comment which finds nothing more here than the fact (?) that, "Amos does not like the contemporary fashion in music! We might translate, 'who wail to the accompaniment of the lute.'"[17] Not much is known about this singing, but Barnes is probably correct:

"The word which Amos alone uses in this place describes probably a hurried flow of unmeaning, unconsidered words, in which the rhythm of words and music was everything, the sense, nothing."[18]

"That invent to themselves instruments of music, like David..." Whatever was reprehensible in those who were condemned in this clause, it was compared to a similar reprehensible action on the part of David. Much more is known with reference to David's sinful action than is known about the sinful actions of the class Amos rebuked with these words; and a little further attention to what David did, and particularly to the action mentioned here, should give the clue to what the lords of Samaria were guilty of. Some things can be ruled out at once. It is not a sin to invent instruments of music, or anything else, so that could not be the thing in focus here. However, it was sinful for David to introduce, organize, and maintain the use of mechanical instruments in the worship of God, a fact clearly discernible in Amos 5:23. The explanation usually offered on this interesting verse is given thus by Keil:

"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."[19]

This, of course, is ingenious; and many have followed it in their own interpretations, almost verbatim, as, for example, Butler:

"As David invented instruments of music to worship his God, you invent musical instruments to worship your god, your belly."[20]

Clever as this interpretation appears, however, it cannot be correct; the key element being overlooked in it is that the passage makes it quite clear that what David did was wrong. If, as this interpretation suggests, the action of the nobles was sinful, that being clear enough from the text, how was it "as" or "like" what David did? The incredible, fanciful view that their worshipping their belly was in any way comparable to David's "honouring his God" is too fantastic to be accepted. On the other hand, if the passage is viewed as the sinful action of David in introducing instruments into God's worship, and the action of the nobles (also sinful) who were likewise introducing the instruments of music into the alleged worship of "God" at Bethel, then the comparison is perfect; and that is exactly what we believe to be taught here. It is clearly and uniquely a "religious thing" that is evident, not only in this verse, but in Amos 6:6, immediately following, where the "sacrificial bowls" were being profaned by these gluttonous and drinking nobles. (See the notes on Amos 6:6, below.)

Note also that it is not the "invention" of musical instruments which is primarily in focus here, that having no element of sin in any way connected with it; but it is the sin of "inventing for or unto themselves," a clear echo of "Thou shalt not make unto thee a graven image" (Exodus 20:4), the thing forbidden there not being merely the making of any kind of image, but the making "unto themselves" of graven images, the making of religious images! The similarity of the language here shows that the innovative nobles of Samaria had further corrupted their own perverted worship at Bethel by following the sinful example set by David in his introduction of the musical instruments into God's worship in Jerusalem. There is no good reason for setting aside this obvious meaning of the passage. Some astute scholars have discerned this and, accordingly, have invoked their rule of last resort, screaming "Interpolation,"[21] when there's no other way to support the popular prejudice that freely allows the use of mechanical instruments in the worship of the Author of Christianity.

The great leaders of the Reformation practically all understood the obvious teaching of this place, including Wesley and many others. There is no need to multiply the witnesses from that era as to what these verses most certainly mean; but we shall quote a few lines from Adam Clarke:

"I believe that David was not authorized by the Lord to introduce that multitude of musical instruments into the divine worship of which we read; and I am satisfied that his conduct in this respect is most solemnly reprehended by this prophet; and I further believe that the use of such instruments of music in the Christian Church is without the sanction and against the will of God."[22]

We have included this quotation because it is not widely known, the great scholar's words having long ago been edited out of his commentaries by those who did not agree with his conclusions, the same not appearing in any of the recent abridged editions.

One other word regarding this passage. The orthodox Hebrew church, who understand the Hebrew text of the Old Testament better than any Gentile commentator could ever expect to know it, have never allowed instruments of music in their worship of God, their conviction of the sinfulness of it being due in part to the teaching of these very passages in Amos; and the Jews, at least a very considerable percentage of them, have consistently maintained this conviction for some twenty-seven centuries! The view of this passage advocated here is then, by no means, a Johnny-come-lately opinion.

If David's action in introducing mechanical instruments into God's worship was honorable; and if the Samaritan leaders were using instruments dishonorably in the worship of "their belly," how could the Holy Spirit possibly have equated these actions or referred to one of them as "like" the other?