Exegetical and Hermeneutical Commentary of Amos 2:6
Thus saith the LORD; For three transgressions of Israel, and for four, I will not turn away [the punishment] thereof; because they sold the righteous for silver, and the poor for a pair of shoes;
6. sold the righteous for sliver ] The venal Israelitish judges, for a bribe, pronounced the innocent guilty, i.e. ‘sold’ them for a consideration to any one whose advantage it might be to have them condemned: in a civil case, by giving judgement in favour of the party really in the wrong, in a criminal case, by condemning the innocent in place of the guilty. Righteous is used here not in an ethical, but in a forensic sense, of one ‘righteous’ in respect of the particular charge brought against him, exactly as Deu 25:1. Corrupt justice, that most common of Oriental failings, is the sin which Amos censures first; the sin which legislators in vain strove to guard against (Exo 23:6-8; Lev 19:15; Deu 16:18-20), and which prophet after prophet in vain attacked (Isa 1:23; Isa 3:14 f., Isa 5:23, Isa 10:1 f.; Mic 3:9-11; Mic 7:3; Jer 5:28; Jer 22:3; Eze 22:29; Mal 3:5): the great men, the nobles, in whose hands the administration of justice rests, abuse their office for their own ends, are heedless of the rights of the helpless classes (the “needy,” the “poor,” and the “meek”), and sell justice to the highest bidder.
and the poor ] R.V. the needy (exactly as Jer 5:28; Jer 22:16 al., in the A. V.); a different word from that rendered poor in Amo 2:7.
for the sake of a pair of sandals ] named as an article of trifling value. The reference in this clause is not, it seems, to the unjust judge, but to the hard-hearted creditor who, if his debtor could not pay the value of some trifling article, was forthwith sold by him into slavery (2Ki 4:1; Mat 18:25). In the use of the word sell, there is a slight ‘zeugma’: for it is used figuratively in the first clause, and literally in the second.
Fuente: The Cambridge Bible for Schools and Colleges
Amo 2:6-16 . The sin of Israel, and its punishment
6 16. At last Amos comes to Israel. The Israelites might listen with equanimity, or even with satisfaction, whilst their neighbours’ faults were being exposed: but they now find that precisely the same standard is to be applied to themselves. The stereotyped form is not preserved after the first verse; both the indictment and the punishment being developed at much greater length than in the case of any of the previous nations. The indictment ( Amo 2:6-8) consists of four counts: 1. maladministration of justice; 2. oppression of the poor; 3. immorality; 4. inordinate self-indulgence, practised in the name of religion all, in view of the signal favours conferred by Jehovah upon Israel in the past, aggravated by ingratitude ( Amo 2:9-12). The judgement, viz. defeat and flight before the foe, follows in Amo 2:13-16.
Fuente: The Cambridge Bible for Schools and Colleges
For three transgressions of Israel, and for four – In Israel, on whom the divine sentence henceforth rests, the prophet numbers four classes of sins, running into one another, as all sins do, since all grievous sins contain many in one, yet in some degree distinct:
(1) Perversion of justice;
(2) oppression of the poor;
(3) uncleanness;
(4) luxury with idolatry.
They sold the righteous for silver – It is clear from the opposite statement, that we may buy the poor for silver and the needy for a pair of shoes, that the prophet is not speaking of judicial iniquity, but of actual buying and selling. The law allowed a Hebrew who was poor to sell himself , and a Hebrew to buy him until the year of release; yet this too with the express reserve, that the purchaser was forbidden to serve himself with him with the service of a slave, but as a hired servant and a sojourner stroll he be with thee Lev 25:39-40. The thief who could not repay what he stole, was to be sold for his theft Exo 22:2-3. But the law gave no power to sell an insolvent debtor. It grew up in practice. The sons and daughters of the debtor Neh 5:5, or his wife and children Mat 18:25, nay even the sons of a deceased debtor 2Ki 4:1, were sold. Nehemiah rebuked this sharply. In that case, the hardness was aggravated by the fact that the distress had been fomented by usury. But the aggravation did not constitute the sin. It seems to be this merciless selling by the creditor, with Amos rebukes. The righteous is probably one who, without any blame, became insolvent. The pair of shoes, that is, sandals, express the trivial price, or the luxury for which he was sold. They had him sold for the sake of a pair of sandals, that is, in order to procure them. Trivial in themselves, as being a mere sole, the sandals of the Hebrew women were, at times, costly and beautiful (Son 7:1; Ezra 10; Judith 16:9). Such a sale expressed contempt for man, made in the image of God, that he was sold either for some worthless price, or for some needless adornment.
Fuente: Albert Barnes’ Notes on the Bible
Amo 2:6
For three transgressions of Israel, yea, for four, I will not turn away the punishment thereof.
National unrighteousness
I. God is the sole and righteous governor of the world. Not simply of Israel, but of Israels enemies, Syria, Gaza, Edom, etc. Here we get a glimpse of the great truth of Gods common Fatherhood. Amos somewhat anticipated Peter, God is no respecter of persons, and taught that God regarded the sin of Israel as He did that of Syria and Edom. That God would bring them to judgment in common with other nations, came as a thunderclap to the people of Jeroboam
II. With Amos there came to Israel a new conception of God. Note his words (Amo 3:2). Their privileges and blessings would not exempt them from sins consequences. They regarded God as benevolent to them. The prophet proclaims Him as righteous (Amo 5:21-24).
II. Judgment turns, not on questions of privilege, ceremony, or profession, but on character–Upon the character manifested in our treatment of those in our power. Personal character is tested by our treatment of the least of these My brethren. Priest and Levite proclaimed their unmercifulness in leaving the robber-smitten man to his fate. We see in the infinite regard and tender compassion of Christ to the poor, the suffering, the outcast, a revelation of Gods character. National character similarly tested. Damascus, Edom, Tyre, Israel cursed for what they did to people defenceless and in their power. Doing is the gauge of being. Their greed was expressed in their utter disregard of the rights of others. Damascus rioted in the blood of defenceless Gilead (Amo 1:3). Gaza traded in men (Amo 1:6). Tyre was rich, clever, strong, enterprising, artistic, resourceful, conquering. Lust of wealth and power led them, notwithstanding their close alliance with Solomon, to trade in Hebrew captives (Amo 1:9-10). Edom became the incarnation of the demon revenge (Amo 1:11). Ammon, prompted by lust of gain, invaded with devilish ferocity the sanctity of motherhood (Amo 1:13). Israel, ceremonious, self-righteous, prosperous, idolatrous, vain, privileged, denied justice to her poor, oppressed her children, sacrificed her young life to pleasure (Amo 2:6-8). These nations were marked, as modem nations, alas! are too often, by selfishness, and wide wasting and insatiable pride. For these things, etc. Samson could not destroy Gaza, but greed did. Tyre was strong to defy Assyria, to found Cathage, and set at nought Nebuchadnezzar, but was consumed by fire enkindled of her own lust. The stone houses and rocky palaces of Edom afforded no refuge from the consequences of her sins. Israel destroyed herself. He who obliterated Tyre, removed Israel, consumed Edom and Gaza. He who obliterated Babylon, destroyed Egypt, buried Greece and Rome under the debris of their own greatness. He still judges the nations. In reading the judgments pronounced by Amos we are reminded that–
(1) Whoever sins against man sins against God. All human interests are sacred.
(2) The law of equilibrium obtains in matters moral as well as physical. As we give we receive. Justice is of God and meted out to all. Anything that dulls the hearts sensibilities, robs of manhoods sympathy, destroys the faculty for humanity, prepares for hell.
(3) Character is destiny. Salvation is character, character is the result of moral decisions made daily.
III. Sin is cumulative. What are the three transgressions? They are not stated. The fourth only is mentioned. Why? The last is the abridgment and consummation of all the foregoing. It does not stand alone. It is but the development in the way of evil. The first sin leads to the second, and the fourth were impossible but for the former three. The growth is shown in the case of Edom (Amo 1:11). Verse 11 indicates–
(1) A time when Edom was so sensitive that the very thought of cruelty caused him to shudder.
(2) But he nursed revengeful thoughts; kept the memory of wrongs ever fresh; until the shuddering ceased. He corrupted his compassions.
(3) His anger grew upon him until it thoroughly conquered him. He became gradually the incarnation of brutal revenge. Gradually men ripen for judgment. To-days deeds are the fruit of former days. Present life is the resultant of the past. No deed, no day, no sin stands alone!
IV. The consequences of sin are inevitable. Every act of sin is self-destructive. It avenges itself. The forces of judgment are loosed by the act which violates the law. (John T. Ecob.)
They sold the righteous for silver, and the poor for a pair of shoes.
No remedy for injuries
The prophet means that there was no justice nor equity among the Israelites, for they made a sale of the children of God: and it was a most shameful thing that there was no remedy for injuries. The prophet levels his reproof against the judges, who then exercised authority. The just, he says, is sold for silver: this could not apply to private individuals, but to judges, to whom it belonged to extend a helping hand to the miserable and the poor, to avenge wrongs, and to give to every one his right. It is then the same as though the prophet had said that unbridled licentiousness reigned triumphant among the Israelites, so that just men were exposed as a prey, and were set, as it were, on sale. He says, first, that they were sold for silver, and then he adds, for shoes: and this ought to be carefully observed; for when once men begin to turn aside from the right course, they abandon them selves to evil without any shame. When an attempt is first made to draw aside a man that is just and upright and free from what is corrupt, he is not immediately overcome; though a great price may be offered to him, he will yet stand firm: but when he has sold his integrity for ten pieces of gold, he may afterwards be easily bought, as is the ease with women. Judges, then, who first covet silver, that is, who cannot be corrupted except by a rich and fat bribe, will afterwards barter their integrity for the meanest reward; for there is no shame any more remaining in them. This is what the prophet points out in these words,–that they sold the just for silver; that is, they sold him for a high price, and then they could be corrupted by the meanest gift, that if one offered them a pair of shoes, they would be ready without any blush of shame to receive such a bribe. (John Calvin.)
The penalty of oppression
Two centuries ago quaint Thomas Fuller said, If any suppose that society can be peaceful while one half is prospered and the other half pinched, let him try whether he can laugh with one side of his face while he weeps with the other. I am not concerning myself now, however, with those outside the Church, but those within. As surely as darkness follows sunset will the alienation of the masses follow sanctimonious selfishness in the Church. If a Christians motto is Look out for number one, then let them look out for estrangement and coldness on the part of number two. The Church millionaire stands at exact antipodes to the Church millennial, and in proportion aa the former flourishes, the latter will be hopelessly deferred. It is not an orthodox creed which repels the masses, but an orthodox greed. Let a Christian man stand forth conspicuously in any community, as honest as the law of Moses, and, yet let it be seen that he is building up an immense fortune by grinding the faces of the poor and compelling them to turn the grindstone for him while he does it, and he will wean a whole generation from the Gospel. The reckless I dont care for the Church, which is coming up in ever-loudening chorus from the poorer classes, is but the echo of the stolid and selfish I do care for myself and my own that we may live luxuriously and fare sumptuously, which is the undeniable expression of so many Christian lives. (A. J. Gordon, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. – 8. For three transgressions of Israel, c.] To be satisfied of the exceeding delinquency of this people, we have only to open the historical and prophetic books in any part for the whole history of the Israelites is one tissue of transgression against God. Their crimes are enumerated under the following heads: –
1. Their judges were mercenary and corrupt. They took bribes to condemn the righteous; and even for articles of clothing, such as a pair of shoes, they condemned the poor man, and delivered him into the hands of his adversary.
2. They were unmerciful to the poor generally. They pant after the dust of the earth on the head of the poor; or, to put it on the head of the poor; or, they bruise the head of the poor against the dust of the earth. Howsoever the clause is understood, it shows them to have been general oppressors of the poor, showing them neither justice nor mercy.
3. They turn aside the way of the meek. They are peculiarly oppressive to the weak and afflicted.
4. They were licentious to the uttermost abomination; for in their idol feasts, where young women prostituted themselves publicly in honour of Astarte, the father and son entered into impure connections with the same female.
5. They were cruel in their oppressions of the poor; for the garments or beds which the poor had pledged they retained contrary to the law, Ex 22:7-26, which required that such things should be restored before the setting of the sun.
6. They punished the people by unjust and oppressive fines, and served their tables with wine bought by such fines. Or it may be understood of their appropriating to themselves that wine which was allowed to criminals to mitigate their sufferings in the article of death; which was the excess of inhumanity and cruelty.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For three transgressions: see Amo 1:3.
Israel; the kingdom of the ten tribes, under the government of Jeroboam the Second at this time, against which the prophet was chiefly sent, though he began with Syria and others, by the threats against which nations he prepared both Judah and Israel to hearken and consider.
I will not turn away the punishment: see Amo 1:3.
They; those who by the appointment of the law had power to hear and decide causes between man and man; judges and witnesses, like the corrupt judges,
sold, for bribes were their aim, and they would at any time sell justice to the highest bidder.
The righteous; the innocent, or those who had a just and righteous cause, for the prophet here speaks of the justness of the cause, not of the exact justice or absolute righteousness of the person.
For silver: money was the most current and prevailing commodity with these judges, but moneys worth would do the feat too, if money were out of the way.
The poor: when poor men went to law with poor men before these judges, and the thing they contended for was of small value, the contenders too had light purses, and could not give a considerable bribe;
a pair of shoes, a very poor bribe, expressed here proverbially, would sway with these judges, who gaped still after somewhat of gain from all.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. Israelthe ten tribes, themain subject of Amos’ prophecies.
sold the righteousIsrael’sjudges for a bribe are induced to condemn in judgment him who has arighteous cause; in violation of De16:19.
the poor for a pair ofshoesliterally, “sandals” of wood, secured on thefoot by leather straps; less valuable than shoes. Compare the samephrase, for “the most paltry bribe,” Amo 8:6;Eze 13:19; Joe 3:3.They were not driven by poverty to such a sin; beginning withsuffering themselves to be tempted by a large bribe, they at last areso reckless of all shame as to prostitute justice for the meresttrifle. Amos convicts them of injustice, incestuous unchastity, andoppression first, as these were so notorious that they could not denythem, before he proceeds to reprove their contempt of God, which theywould have denied on the ground that they worshipped God in the formof the calves.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thus saith the Lord, for three transgressions of Israel,…. The ten tribes rent from the house of David in the times of Rehoboam, and who departed from the true worship of God, and set up calves at Dan and Bethel:
and for four, I will not turn away [the punishment] thereof; the following part of this prophecy is taken up in pointing at the sins and punishment of Israel; now the prophet is come to the main business he was sent to do:
because they sold the righteous for silver; meaning not any particular person, as Joseph sold by his brethren, for in that they were all concerned, Judah as well as the rest; nor Christ, as others q, sold for thirty pieces of silver; since the persons here charged with it, and the times in which it was done, will not agree with that case; but the sense is, that the judges of Israel were so corrupt, that for a piece of money they would give a cause against a righteous man, and in favour of an unjust man that bribed them:
and the poor for a pair of shoes; that is, for a mere trifle they would pervert justice; if two men came before them with a cause, and both poor; yet if one could but give a pair of shoes, or anything he could part with, though he could not give money; so mean and sordid were they, they would take it, and give the cause for him, however unjust it was.
q Vid. Galatin. Cathol. Ver. Arcan. l. 4. c. 24.
Fuente: John Gill’s Exposition of the Entire Bible
After this introduction, the prophet’s address turns to Israel of the ten tribes, and in precisely the same form as in the case of the nations already mentioned, announces the judgment as irrevocable. At the same time, he gives a fuller description of the sins of Israel, condemning first of all the prevailing crimes of injustice and oppression, of shameless immorality and daring contempt of God (Amo 2:6-8); and secondly, its scornful contempt of the benefits conferred by the Lord (Amo 2:9-12), and threatening inevitable trouble in consequence (Amo 2:13-16). Amo 2:6. “Thus saith Jehovah: For three transgressions of Israel, and for four, I shall not reverse it, because they sell the righteous for money, and the poor for a pair of shoes. Amo 2:7. They who pant after dust of the earth upon the head of the poor, and bend the way of the meek: and a man and his father go to the same girl, to desecrate my holy name. Amo 2:8. And they stretch themselves upon pawned clothes by every altar, and they drink the wine of the punished in the house of their God.” The prophet condemns four kinds of crimes. The first is unjust treatment, or condemnation of the innocent in their administration of justice. Selling the righteous for silver, i.e., for money, refers to the judges, who were bribed to punish a man as guilty of the crime of which he was accused, when he was really tsaddq , i.e., righteous in a judicial, not in a moral sense, or innocent of any punishable crime. Bakkeseph , for money, i.e., either to obtain money, or for the money which they had already received, viz., from the accuser, for condemning the innocent. , on account of, is not synonymous with pretii ; for they did not sell the poor man merely to get a pair of sandals for him, as the worst possible slave was certainly worth much more than this (cf. Exo 21:32); but the poor debtor who could not pay for a pair of shoes, i.e., for the merest trifle, the judge would give up to the creditor for a salve, on the strength of the law in Lev 25:39 (cf. 2Ki 4:1).
As a second crime, Amos reproves in v. 7 a their thirst for the oppression of the quiet in the land. , , and , . The address is carried on in participles, in the form of lively appeal, instead of quiet description, as is frequently the case in Amos (cf. Amo 5:7; Amo 6:3., 13, Amo 8:14), and also in other books (cf. Isa 40:22, Isa 40:26; Psa 19:11). In the present instance, the article before the participle points back to the suffix in , and the finite verb is not introduced till the second clause. , to gasp, to pant, to long eagerly for earth-dust upon the head of the poor, i.e., to long to see the head of the poor covered with earth or dust, or to bring them into such a state of misery, that they scatter dust upon their head (cf. Job 2:12; 2Sa 1:2). The explanation given by Hitzig is too far-fetched and unnatural, viz., that they grudge the man in distress even the handful of dust that he has strewn upon his head, and avariciously long for it themselves. To bend the way of the meek, i.e., to bring them into a trap, or cast them headlong into destruction by impediments and stumblingblocks laid in their path. The way is the way of life, their outward course. The idea that the way refers to the judgment or legal process is too contracted. The third crime is their profanation of the name of God by shameless immorality ( Amo 2:7); and the fourth, desecration of the sanctuary by drinking carousals (Amo 2:8). A man and his father, i.e., both son and father, go to the girl, i.e., to the prostitute. The meaning is, to one and the same girl; but ‘achath is omitted, to preclude all possible misunderstanding, as though going to different prostitutes was allowed. This sin was tantamount to incest, which, according to the law, was to be punished with death (cf. Lev 18:7, Lev 18:15, and Lev 20:11). Temple girls ( q e deshoth ) are not to be thought of here. The profanation of the name of God by such conduct as this does not indicate prostitution in the temple itself, such as was required by the licentious worship of Baal and Asherah (Ewald, Maurer, etc.), but consisted in a daring contempt of the commandments of God, as the original passage (Lev 22:32) from which Amos took the words clearly shows (cf. Jer 34:16). By l e maan , in order that (not “so that”), the profanation of the holy name of God is represented as intentional, to bring out the daring character of the sin, and to show that it did not arise from weakness or ignorance, but was practised with studious contempt of the holy God. B e gadm chabhulm , pawned clothes, i.e., upper garments, consisting of a large square piece of cloth, which was wrapt all around, and served the poor for a counterpane as well. If a poor man was obliged to pawn his upper garment, it was to be returned to him before night came on (Exo 22:25), and a garment so pawned was not to be slept upon (Deu 24:12-13). But godless usurers kept such pledges, and used them as cloths upon which they stretched their limbs at feasts ( yattu , hiphil , to stretch out, sc. the body or its limbs); and this they did by every altar, at sacrificial meals, without standing in awe of God. It is very evident that Amos is speaking of sacrificial feasting, from the reference in the second clause of the verse to the drinking of wine in the house of God. , punished in money, i.e., fined. Wine of the punished is wine purchased by the produce of the fines. Here again the emphasis rests upon the fact, that such drinking carousals were held in the house of God. ‘Elohehem , not their gods (idols), but their God; for Amos had in his mind the sacred places at Bethel and Dan, in which the Israelites worshipped Jehovah as their God under the symbol of an ox (calf). The expression col – mizbeach (every altar) is not at variance with this; for even if col pointed to a plurality of altars, these altars were still bamoth , dedicated to Jehovah. If the prophet had also meant to condemn actual idolatry, i.e., the worship of heathen deities, he would have expressed this more clearly; to say nothing of the fact, that in the time of Jeroboam II there was no heathenish idolatry in the kingdom of the ten tribes, or, at any rate, it was not publicly maintained.
Fuente: Keil & Delitzsch Commentary on the Old Testament
The Prophet here assails the Israelites, to whom he had been sent, as we have said at the beginning. He now omits every reference to other nations; for his business was with the Israelites to whom he was especially appointed a teacher. But he wished to set before them, as in various mirrors, the judgment of God, which awaited them, that he might the more effectually awaken them: and he wished also to exhibit in the Jews themselves an example of the extreme vengeance of God, though there was greater purity among them, at least a purer religion, and more reverence for God prevailed as yet among them. He in this way prepared the Israelites, that they might not obstinately and proudly reject his doctrine. He now then addresses them, and says that they continued unmoved in their many sins. The import of the whole is, that if the Moabites, the Idumeans, the Tyrians, the Sidonians, and other nations, and that if the Jews as well as these were irreclaimable in their obstinacy, so that their diseases were incurable, and their wickedness such as God could no longer endure, the Israelites were also in the same condition; for they also continued perverse in their wickedness, and provoked God, and repented not, though God had waited long, and exhorted them to repent.
It is now meet for us to bear in mind what we have before said, — that if impiety was so rampant in that age, and the contempt of God so prevailed, that men could not be restored to a sane mind, and if iniquity everywhere overflowed, (for Amos accuses not a few people, but many nations,) let us at this day beware, lest such corruptions prevail among us; for, certainly, the world is now much worse than it was then: nay, since the Prophet says here, that both the Israelites and the Jews were wholly irreclaimable in their obstinacy, there is no excuse for us at this day for deceiving ourselves with an empty name, because we have the symbol of faith, having been baptized; and in case we have other marks, which seem to belong to the Church of God, let us not think that we are therefore free from guilt, if we allow ourselves that unruliness condemned here by the Prophet both in the Israelites and in the Jews; for they had become hardened against all instructions, against all warnings. Let, then, these examples rouse our attention, lest we, like them, harden ourselves so much as to constrain the Lord to execute on us extreme vengeance.
Let us now especially observe what the Prophet lays to the charge of Israel. He begins with their cruel deeds; but the whole book is taken up with reproofs; there is to the very end a continued accusation as to those crimes which then prevailed among the people of Israel. He does not then point out only one particular crime, as with respect to the other nations; but he scrutinizes all the vices of which the people were guilty, as though he would thoroughly anatomize them. But these we shall notice in their proper order.
Now as to the first thing, the Prophet says, that the just among the Israelites was sold for silver, yea, for shoes. It may be asked, Why is it that he does not begin with those superstitions, in which they surpassed the Jews? for if God had resolved to destroy Jerusalem and his own temple, because they had fallen away into superstitious and spurious modes of worship, how much more ought such a judgment to have been executed on the Israelites, as they had perverted the whole law, and had become wholly degenerate; and even circumcision was nothing but a profanation of God’s covenant? Why, then, does not the Prophet touch on this point? To this I answer, — That as superstition had now for many years prevailed among them, the Prophet does not make this now his subject; but we shall hereafter see, that he has not spared these ungodly deprivations which had grown rampant among the Israelites. He indeed sharply arraigns all their superstitions; but he does this in its suitable place. It was now necessary to begin with common evils; and this was far more opportune than if he had at first spoken of superstitions; for they might have said, that they did indeed worship God. He therefore preferred condemning the Jews for alienating themselves from the pure commandments of God; and as to the Israelites, he reproves here their gross vices. But after having charged them with cruelty, shameless rapacity, and many lusts, after having exposed their filthy abominations, he then takes the occasion, as being then more suitable of exclaiming against superstitions. This order our Prophet designedly observed, as we shall see more fully from the connection of his discourse.
I now return to the words, that they sold the just for silver, and the poor for shoes. He means that there was no justice nor equity among the Israelites, for they made a sale of the children of God: and it was a most shameful thing, that there was no remedy for injuries. For we hence, no doubt, learn, that the Prophet levels his reproof against the judges who then exercised authority. The just, he says, is sold for silver: this could not apply to private individuals, but to judges, to whom it belonged to extend a helping hand to the miserable and the poor, to avenge wrongs, and to give to every one his right. It is then the same as though the Prophet had said, that unbridled licentiousness reigned triumphant among the Israelites, so that just men were exposed as a prey, and were set, as it were, on sale. He says, first, that they were sold for silver, and then he adds for shoes: and this ought to be carefully observed; for when once men begin to turn aside from the right course, they abandon themselves to evil without any shame. When an attempt is first made to draw aside a man that is just and upright and free from what is corrupt, he is not immediately overcome; though a great price may be offered to him, he will yet stand firm: but when he has sold his integrity for ten pieces of gold, he may afterwards be easily bought, as the case is usually will women. A woman, while she is pure, cannot be easily drawn away from her conjugal fidelity: she may yet be corrupted by a great price; and when once corrupted, she will afterwards prostitute herself, so that she may be bought for a crust of bread. The same is the case with judges. They, then, who at first covet silver, that is, who cannot be corrupted except by a rich and fat bribe, will afterwards barter their integrity for the meanest reward; for there is no shame any more remaining in them. This is what the Prophet points out in these words, — That they sold the just for silver; that is, that they sold him for a high price, and then that they were corrupted by the meanest gift, that if one offered them a pair of shoes, they would be ready without any blush of shame to receive such a bribe.
We now then see the crime of which Amos accused the Israelites. They could not raise an objection here, which they might have done, if he touched their superstitions. He wished therefore to acquire authority by reprobating first their manifest and obvious crimes. He afterwards, as it has been stated, speaks in its proper place, of that fictitious worship, which they, after having rejected the Law of God, embraced. It follows —
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.]
Amo. 2:6. Israel] The ten tribes the main object of the prophecy. First, prevalent crimes of injustice and oppression, shameless immorality, and daring contempt of God.
Amo. 2:6-8. Sold] Perverted their cause, and gave an unjust sentence for a small bribe (Deu. 16:9). Shoes] Lit. sandals. Needless ornament was thought more valuable than man. Pant] Eagerly thirst (Ecc. 1:5) for this object, i.e. they long to see the head of the poor covered with dust or earth, or to reduce them to such misery that they scatter dust upon their head (cf. Job. 2:12; 2Sa. 1:2). Turn] Bend, bring them into a trap, cast them into destruction, by impediments laid in their path. Unto] Not so much as named among the Gentiles (1Co. 5:1). Clothes] pawned; upper garments or square piece of cloth, to wrap all around and serve the poor for a counterpane. If a poor man was necessitated to pledge this garment, it was returned to him before night (Exo. 22:25); and a garment so pawned was not to be slept upon (Deu. 24:12-13). Godless usurers kept them to stretch themselves upon at feasts, at sacrificial meals in the temple. Wine] bought with money of those whom they unjustly fined.
Amo. 2:9-12. Yet] Former benefits make ingratitude more base. Israel delivered from Egypt and from the most powerful enemy of all the Canaanites. Roots] Destroyed utterly, no fruit above, no root from which to spring beneath. Raised up] additional privileges; furnished with religious instructors and examples of self-restraint. Gave] Tempted the Nazarite to break his vow.
Amo. 2:13-16.] Judgment the inevitable consequence. Press] I will depress your place, i.e. make it narrow, opposite to enlarging or relieving (Psa. 4:1; Pro. 4:12); others, I will press you down. It is a rustic figure, a cart full of sheaves sets forth the pressure of their provocations. God was weary of them (Isa. 43:24; Mal. 2:17), overlaid with their wickedness [Bp Hall]. Neither agility of man or horse, neither courage nor valour, would deliver them; few would escape, and those few would be fugitives in other countries, or naked captives in the hands of the enemy.
HOMILETICS
THE JUDGMENT UPON ISRAEL.Amo. 2:6-16
The storm which has been gathering all around, and threatening nation after nation, now falls upon the ten tribes of Israel. Their sins are minutely specified, and the terrific consequences follow.
I. The guilt of Israel. Several atrocious crimes are charged upon them, some of which are sanctioned and upheld by persons of rank and authority.
1. They perverted justice. The smallest bribe would induce the judges to give up a poor man to the will of his oppressor. The debtor and the insolvent received no mercy from his creditor. The righteousness of a mans character or cause was no plea for justice. Magistrates neither feared God nor regarded man. Man made in Gods image was sold for some worthless price or some trivial ornament. All nations more or less have honoured the sentiment of justice. In the administration of law it is the glory of a people, and in commercial life the bonds of society. In a moral sense it gains respect from man and approval from God. But injustice in whatever form or degree, bribery for any cause, drags the ermine in the dust, and damages the interests of a nation. The national character of Rome in the degenerate period when the judges received bribes had lost its purity and honour. When the Jews sold the righteous Son of God for thirty pieces of silver, they perverted judgment, disgraced humanity, and filled up the measure of their iniquity. And thou shalt take no gift: for the gift blindeth the wise and perverteth the words of the righteous.
2. They oppressed the poor. That pant after the dust of the earth on the head of the poor. They brought the poor into such misery that they strewed dust on their heads in sorrow, or they sank into the dust and perished through oppression. The least property of the poor excited their cupidity, and some think that they grudged him even the dust which as a mourner he strewed on his head, since it too was earth. They turned aside the way of the meek, injured their character, invaded their rights, and put hindrances in their path. It is sad when men take pleasure in trampling upon the poor, and grudge servants the smallest luxury and advantage. Those who rob others to increase their own store, who act unjustly and over-reach the simple and meek, will receive the greater condemnation. God will reckon with them. Riches profit not in the day of wrath. What shall I do when God riseth up? and when he visiteth what shall I answer him?
3. They practised incest. A man and his father will go in unto the same maid. Prostitution was a part of the filthy worship of idols, and the damsel spoken of is probably one of the prostitutes belonging to the temple. This sin was most abominable and worthy of death. Cf. Lev. 18:7; Lev. 18:15; Lev. 20:11. Or if prostitution is not intended, we have a daring contempt of the commands of God (Lev. 22:32). Modesty will have little influence upon those who disregard justice. The name of God will be profaned by those who honour not the nature of man. Father and son forget their filial duties and disgrace themselves by the same crime. I am the Lord, and ye shall not defile my holy name! For I will be sanctified among the children of Israel.
4. They desecrated the sanctuary.
(1) By unlawfully keeping the pledges of the poor. They lay themselves down upon clothes laid to pledge. If a poor man pawned his upper dress which was his only bed, it was to be returned to him before night (Exo. 22:25; and a garment so pledged was not to be slept on (Deu. 24:12-13). But creditors kept the garments, treated them as their own property, and stretched themselves in luxuriant ease by every altar. In shameless publicity and hard-heartedness they lay on the garments of the poor and despoiled. They avowed their sins and insulted the true God by the altars of false gods.
(2) By drunken feasts in idolatrous temples. They drink the wine of the condemned in the house of their God. They fined the poor, and were paid in liquor or expended the money in wine. What they got by injustice they spent in sensuality. They added revelry to oppression and the wine which they poured out in libations or drank at idolatrous feasts was the price of innocent blood. Idols may not refuse such abominable sacrifices, but God will not accept them. For I the Lord love judgment, I hate robbery for burnt-offering.
Not such the service the benignant Father
Requireth at his earthly childrens hands:
Not the poor offering of vain rites, but rather
The simple duty man from man demands [Whittier].
II. The aggravation of Israels guilt. Gods benefits should strengthen our gratitude. He requires much from those to whom much is given. Israels guilt is measured by Israels privileges. They despised the blessings and neglected the warnings they received from God (Amo. 2:9-11).
1. Israel was indebted to God for its national existence. He created them for his own peculiar people, preserved them from danger, and kept them in continued existence.
(1) He redeemed them from bondage. I brought you up from the land of Egypt. Mercies to our ancestors are blessings to us, for we could not exist without them. Past deliverances should never be forgotten. They should keep alive our gratitude and bind us to duty. God dates our benefits that we may remember them. If we despise his kindness, we aggravate our guilt. England has a wonderful past, and the present generation should not forget Gods benefits. He hath not dealt so with any nation.
(2) He defended them in danger. Yet destroyed I the Amorite before them, &c. The Amorites were the most powerful of the Canaanites and most terrible to Israel. Joshua, rehearsing Gods kindness, places the destruction of the Amorites as one of the most prominent deeds to Israel. I brought you into the land of the Amorites which dwelt on the other side of Jordan, and I destroyed them before you. The greater the danger, the greater should be our gratitude for deliverance. The more God displays his love and power towards us, the more should we keep his law and praise his name.
(3) He guided them in their journeys. Led you forty years through the wilderness. This reminded them of innumerable blessings in the course of their existence. Manna from heaven and water from the rock; deliverance from serpents and manifold perils; provoking sins and unqualified mercy; human guides and Divine presence. God led them and gave them possession of the land, for they did not get it by their own numbers and skill. Thus were they raised up and defended; planted in their inheritance and preserved in their existence. What echoes of the past resounded in their laws! The mercies of to-day remind us of the miracles of yesterday. Past and present, memory and law, remind us of our duty. And thou shalt remember all the way which the Lord thy God led thee these forty years in the wilderness.
2. Israel was indebted to Cud for inspired teachers. And I raised up of your sons for prophets. From the beginning to the end of their existence they were not left without light and instruction. Men of sanctity and power, like Elijah and Elisha, were sent unto them, filled with wisdom and the Holy Spirit. Messenger after messenger rebuked their sins and revealed the will of God. They were never left without a witness of Gods presence and a prophet to teach them. Since the day that your fathers came forth out of the land of Egypt, unto this day, I have even sent unto you all my servants the prophets, daily rising up early and sending them.
3. Israel was indebted to God for noble examples. And of your young men for Nazarites. Prophets instruct, examples show that these instructions may be put into practice. They are visible illustrations both of the possibility of doing what is enjoined and of the method in which it is done. Hence the proverbs, Example is more powerful than precept; Precepts lead, examples draw; Every art is best taught by example. The Nazarites were noble specimens of temperance and self-control, examples of men who vow and are able by Gods grace to keep the vow. We are more apt to learn through the eye than the ear, and what is seen in fact makes a deeper impression upon the mind. Israel were blessed with men, living among them day by day, to quicken attention and incite to the obedience of that law which they despised. Men who counteracted the evil and gave an impulse to the virtuous tendencies of the age. Young men who are examples of self-denial and devotedness to God are an honour to any country. They are monuments of Gods grace, living reproofs of the impiety of the day, and deserve to be imitated in their spirit and conduct. I have given you an example that ye should do as I have done.
4. Israel did not acknowledge her indebtedness to God for these privileges. They sought not to walk in the light, but to extinguish it. They perverted Gods gifts into occasions for greater sin. (a) They tempted the Nazarite to break his vow. But ye gave the Nazarites wine to drink. It is a horrid sin when men will neither be holy themselves, nor let others keep the law of God. It is the height of ingratitude to abuse the temperate and seek to destroy their character. Yet such crimes are committed in England to-day. Sons of temperance are tempted to break their pledge (Num. 6:2-3); self-denial is considered weakness, and pious men are exposed to ridicule and contempt. Young men are often surprised and allured, reproached and frightened, into sin. And so, says a quaint author, many do the tempters work. (b) They sought to silence the prophet in his teaching. Commanded the prophets, saying, Prophesy not. The guilty conscience hates reproof. The godly teacher irritates the sinner, and Gods servants are often threatened if they hold not their tongue. Jezebel swore by her gods to destroy Elijah (1Ki. 19:2-3). Amaziah silenced the prophet: Art thou made of the kings counsel? forbear. Why shouldest thou be smitten? Jeremiah had to face hatred, mockery, and imprisonment. The chief priests sought to silence the apostles, first by command, then by scourges, and lastly by persecution. If Gods ministers will not preach evil tidings, they will be unmolested; but when they proclaim the judgments of God on the sins of men, then nations rise up in authority and opposition. Wherefore dost thou prophesy? (Jer. 32:3). Those who deaden the voice of God within, and silence the word of God without them, leave no means of access to the soul or the people. Dreadful is the doom of those who harden themselves against the gospel, and refuse its last offers of mercy from its faithful ministers. Such were Israels guilt and Israels punishment. They would none of my counsel: they despised all my reproof: therefore shall they eat of the fruit of their own way, and be filled with their own devices.
III. The severe punishment for Israels guilt (Amo. 2:13-16). Base contempt for covenant mercies God will visit with severe punishment. The long-suffering of God will at length be wearied out by obstinaate sinners and ungrateful nations.
1. Punishment most crushing Taking the words as alluding to the force of war, under which even the bravest and most able heroes will succumb. God threatens to oppress them most heavily. As the cart full of sheaves presses the ground; so God would press them down, by war and the effects of war. This is a fit retribution for their own oppression, robbery, and injustice to the poor. Judgments in number and variety would fill the land, and distress would overcome its inhabitants. Bradford the martyr said, He that will not tremble in threatening shall be crushed in pieces in feeling. Men through their own sins often have to say, We were pressed out of measure above strength, insomuch that we despaired even of life.
2. Punishment most inevitable. The judgments are fixed and inevitable, and none can escape except by repentance, the door of which is never shut in these Divine threatenings.
(1) The swift cannot flee away. The flight shall perish from the swift. Men are afraid and wish to escape from the judgments of God. But it is too late, and the escape is impossible. He that is swift of foot shall not deliver himself. A horse will be a vain thing in that day for safety. Neither shall he that rideth the horse deliver himself from his pursuers.
(2) The strong cannot defend themselves. The strong shall not strengthen his force against the power of God. Military hosts are not a match for an angry God. The mighty, who may have protected others, shall not deliver himself then. There is no king saved by the multitude of a host; a mighty man is not delivered by much strength (Psa. 33:16). Weapons of war will be of no avail. Neither shall he stand that handleth the bow.
3. The courageous cannot withstand the attack. He that is courageous among the mighty shall flee away. The most spirited and brave, the most firm-souled and mighty, cannot deliver themselves. What a picture. Fear will disable the skilled archer. The strong will be bereft of his might. Panic will seize all ranks, and those who flee cannot escape. A kingdom for a horse, cried one in battle, but in the day of judgment every means of strength, resistance, and escape will fail. Those who make not God their refuge, shall find none for themselves in the day of visitation. Many among them shall stumble and fall, and be broken, and be snared, and be taken (Isa. 8:15; Amo. 9:2).
HOMILETIC HINTS AND OUTLINES
Amo. 2:7. God had laid down the equality of man, made in his own image, and had forbidden to favour either poor (Exo. 23:3) or rich (Ib. 6). Amos calls these by different names, which entitled them to human sympathy; poor, depressed, lowly; poor, in their absolute condition; depressed, as having been brought low; lowly, as having the special grace of their state, the wonderful meekness and lowliness of the godly poor [Pusey].
Amo. 2:9. God removes difficulties out of the way. The pilgrim often magnifies them into sons of Anak. I destroyed (emphatic). God uproots all fears, extirpates all enemies, and leaves neither fruit from above nor roots from beneath. Not merely cut down, but plucked up, and no chance of springing into existence again. A complete and irrecoverable destruction. This
1. Displays power.
2. Should excite confidence; and
3. Stimulate progress.
Amo. 2:10. Gods fidelity towards Israel contrasted with Israels conduct towards God (Deu. 2:7; Deu. 8:2. Cf. Mic. 6:4).
HOMILETICS
CHRISTIAN PILGRIMAGE.Amo. 2:10
Life is a pilgrimage; but all pilgrims do not consider themselves strangers on earth. Had God intended this world to be the home of his people, he would have made better accommodation. But they seek a country, even a heavenly one.
I. The destination. To possess the land of the Amorite. Canaan was promised to the Jews, and though in the possession of the enemies, yet God drove out the heathen and planted them (Psa. 44:2). A people numerous, warlike, and strongly fortified, were overturned by a feeble nation. The oaks of Bashan were torn up to plant his chosen vine. God now gives his people inheritance of faith and knowledge, puts them in possession of wealth and vantage-ground on earth, and will give them rest in heaven.
II. The starting-point. I brought you up from the land of Egypt. The local and political elevation of Israel set forth the deliverance and dignity of the Christian. All are found in the house of bondage, under the dominion and lash of sin. Egypt is the starting-place of Israel; the City of Destruction, for the Pilgrim. All are found in a state of degradation and alienation from God. From a lower Gods people are called to a higher condition, translated from the kingdom of darkness into the kingdom of light.
III. The way. Through the wilderness. After leaving Egypt, Israel were literally in the wilderness. A dreary solitary place, full of privations and perils. The world comparatively is a wilderness. It is not the rest, the home of Gods people. It is polluted by sin, and unsuited to their moral nature. We must not form attachments and secure possessions which bind us here. Here we have no continuing city. We must avoid the company and renounce the maxims of the world. Our happiness is not here; it is more elevated and on high.
All, all on earth is shadow; all beyond
Is substance: the reverse is Follys creed;
How solid all, where change shall be no more!
IV. The leader. I brought you up. Their safety and joy sprung from Gods care. The pillar of fire by night and the pillar of cloud by day, went before them and never left them. Moses and Aaron could not guide them. Hence the request, If thy presence go not with us, &c. God conducts his children now by his Spirit, providence, and word. He will never leave nor forsake them till they have entered the land of promise. He led them up through the wilderness, for his mercy endureth for ever.
V. The time. Forty years through the wilderness. A considerable period, but appointed by God. What scenes and memories would it recall! What proofs of Gods power, goodness, and truth! What displays of ingratitude, impatience, and rebellion! Thus God reminds us of important crises in our life, that we may thank him for his goodness, note the progression of time, and prepare for our journeys end. These forty years the Lord thy God hath been with thee; thou hast lacked nothing.
Our life is a dream; our time as a shadow
Glides swiftly away;
And the fugitive moment refuses to stay.
HOMILETIC HINTS AND OUTLINES
Amo. 2:11.
1. The gift of prophecy and the institution of the Nazarites are considered special blessings to the nation.
2. This effort to purify society from a special evil is said to be of Divine origin. I raised up your young men.
3. This method of sobering the people must be as wise and necessary now as then. We learn from these verses the importance attached by God to the Nazarite class, and also that their preeminent characteristic was abstinence from wine. Jehovah claims to have raised up a succession of prophets and Nazarites, and the attempt to subvert the fidelity of the Nazarites is coupled as a sin with the impious effort to silence the teachers of the nation, and the organs of the Almighty [Temp. Com.].
Amo. 2:13. God pressed down with mans iniquity is the sense in which many take these words. I. The pressure of ingratitude. God daily loadeth us with benefits, but we heap up sins upon him. II. The pressure of insults. Insult to his Being, Word, and providence. In whatever light we look upon evil, it is a burden to God and his works. God faints not in the upholding and government of the world. But he grows weary with our iniquities (Isa. 43:24); and creation groans beneath its weight (Rom. 8:22). In another sense he carries our sins and will take them from us. Then if delivered from sin, we shall not be crushed by judgments.
The judgments of God. With what patience God bears with mans sin! Three transgressions are followed by a fourth; sin is multiplied by sin, before he inflicts punishments; but impenitent sinners may be sure, that if Divine patience lingers, not willing that any should perish, yet their judgment lingereth not, and their damnation slumbereth not.
ILLUSTRATIONS TO CHAPTER 2
Amo. 2:6-8. Oppression. To rob and oppress the rich is a great sin; but to rob and oppress the poor is a greater: but to rob and oppress the poor, because he is poor and wants money to buy justice, is the top of all inhumanity and impiety. To oppress any one is a sin; but to oppress the oppressed is the height of sin. Poverty and want should be motives to pity; but oppressors make them whetstones of their cruelty and severity, and therefore the Lord will plead the cause of his poor oppressed against their oppressors without fee or fear [Brooks].
Amo. 2:9-10. Wilderness. An Emperor of Persia, who designed to go on a journey into Media, durst not proceed on account of the vast quantity of scorpions that were lying round about the road. He sent a great number of stout fellows to destroy these terrible creatures, promising a superior reward to him who killed most. Till this execution was over he durst not venture his dignified person abroad [Whitecross].
Amo. 2:12. A man once called upon a publican to settle an account, in a village near Elgin, and was asked to take a dram. The man was a member of a Temperance Society and declined. The publican first began to ridicule and then to tempt him, saying that he would give him a real good one, and that besides, a gin dram would not be objected to. The simple man at length yielded, and having yielded was more ready to sink before other less powerful temptations. He did so, and is no longer a temperate man nor a member of a society. The conduct of the publican was most atrocious in tempting a man, when he knew his conscientious reasons for total abstinence. If his unhappy victim die the death of the drunkard, who will say he is guiltless of the loss of that mans soul? [Whitecross].
Amo. 2:14-16. Swift. The mighty hosts of Persia were no defence at the battle of Arbela. Napoleon led more than half a million of men into Russia, but could not escape the danger by retreat. His valiant guards could neither uphold his empire nor protect his person at Waterloo, when he cried outIt is all over; save yourselves who can.
Not the chief his serried lances,
Not his strength secures the brave;
All in vain the war-horse prances,
Weak his force his lord to save. [Richard Mant.]
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
PUNISHMENT PROMISED, THE COVENANT NATIONSISRAEL
TEXT: Amo. 2:6-8
6
Thus saith Jehovah: For three transgressions of Israel, yea, for four, I will not turn away the punishment thereof; because they have sold the righteous for silver, and the needy for a pair of shoes;
7
they that pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father go unto the same maiden, to profane my holy name:
8
and they lay themselves down beside every altar upon clothes taken in pledge; and in the house of their God they drink the wine of such as have been fined.
QUERIES
a.
How sell the righteous for silver . . . needy for a pair of shoes?
b.
How pant after the dust of the earth . . .?
c.
What was involved in father and son going to the same harlot?
PARAPHRASE
This is the Lords word; For sin after sin of Israel, I will not leave her unpunished, Because they have for mere trifles given debtors over to their creditors as slaves; because they long eagerly to bring the poor into a state of misery and destitution that they scatter dust upon their heads; because father and son shamelessly and intentionally profane the name of God by committing incest when they both go in unto the same maiden; because they take the garments of the poor for which they have loaned the poor money and use them as bedding before the very altar of God at His feasts; because in the places they where they worship Jehovah they carouse with the wine bought with the fines they have taken from the poor they have prosecutedbecause of all these sins I will not turn away from punishing Israel.
SUMMARY
Five specific charges Amos brings against Israel in this section. Every charge has to do with injustice against the poor.
COMMENT
Amo. 2:6-8 . . . FOR THREE TRANSGRESSIONS OF ISRAEL . . . SOLD . . . THE NEEDY FOR A PAIR OF SHOES . . . TURN ASIDE THE WAY OF THE MEEK . . . PROFANE MY HOLY NAME . . . IN THE HOUSE OF . . . GOD . . . DRINK . . . WINE . . . Now Amos lets loose all the stormy fury of Gods anger where it is needed most imperatively! Israel is on the brink of disaster. God has called them time and time again. He has sent prophet after prophetnatural calamity after natural calamity, but unable to see through the veneer of a superficial prosperity (much like people today), Israel is at ease in Bethel!
Selling the righteous for silver, refers to the judges who were bribed to pronounce a man guilty of some crime of which he was accused while in reality he was innocent of the accusation. Selling the needy for a pair of shoes does not mean that some slave was sold by someone else merely to obtain a pair of shoes; but some rich creditor would bribe a judge with a bribe as trifling as the price of a pair of shoes and the judge would then sentence the poor man in debt to become a slave to his creditor. This was done by perverting the statute in Lev. 25:39 (cf. also 2Ki. 4:1). The word translated pant means to gasp, to long eagerly for. The greedy rich desired eagerly to bring the poor into such a state of poverty and misery as to cause the poor to scatter dust (a symbol of sorrow and distress, Jos. 7:6; Eze. 27:30; Job. 2:12; Lam. 2:10) upon their heads. To this end they seek to bend the way of the meek. They long to trap the poor and cast them headlong into destruction by placing stumbling-blocks in their path. For themselves the rich seek gold and silver and luxury; for others dust and ashes, poverty and sorrow!
Father and son seek the same maiden for fornication. Actually the law calls it incest (Lev. 18:7; Lev. 18:15; Lev. 20:11), a crime punishable by death. This was done not so much out of passion as it was in deliberate revolt against Gods law. K & D put it, in daring contempt of the commandments of God . . . the profanation of the holy name of God is represented as intentional, to bring out the daring character of the sin, and to show that it did not arise from weakness or ignorance, but was practiced with studious contempt of the holy God. They literally defied God or man to punish them! Pusey says, Men, satiated with ordinary sin seek incitement to sin, in its very horrors. Oppression of the poor, wronging the righteous, perverting the way of the meek, laid the soul open for any abomination. The truth of this has been exemplified in every generation (cf. Rom. 1:18 ff) and is no less true in our own generation!
The rich men were taking the poor mens cloaks as collateral on loans, The cloak as a pledge was to be returned to the pledger before nightfall (Exo. 22:25) and a garment so taken was not to be slept upon(cf. Deu. 24:12-13). But the godless rich money lenders kept the cloaks of the poor and used them as blankets upon which they lay to rest at the feasts; and this they did by every altar, at sacrificial meals, in contempt of God and His law! Then, in further contempt of God and their fellow man they debauched themselves in drunken revelry, drinking wine they purchased from the fines collected from the poor; and this in the place where they claimed to worship God. Pusey sums it all up: What hardheartedness to the willfully forgotten poor is compensated by a little churchgoing. They did all these things but they also went through certain religious rituals and so they eased their consciences. The nature of this conduct which is terrifying to anyone of moral conscience at all is its intentional, daring, studious contempt of the holy God! Most of it done in the name of religion and in the very buildings hallowed for worshiping the Deity! Is it any wonder that Amos was so vituperative and vitriolic in preaching the warnings of God to these indolent near-incorrigibles. There are centers of government and religion equally as corrupt today as in Amos day. Let us know assuredly that Gods wrath upon such rebellion has not changed. Amos preaching is as contemporary as todays newspaper!
QUIZ
1.
Why does Amos save Israel until last in announcing the warnings of God?
2.
What is selling the righteous for silver?
3.
What is selling the needy for a pair of shoes?
4.
What is the meaning of dust of the earth on the head of the poor?
5.
What is the nature of the sin in which father and son go into the same maiden?
6.
What is wrong with some lying on clothes taken in pledge?
7.
Could the preaching of Amos be used today? Where? How?
Fuente: College Press Bible Study Textbook Series
CURSE ON ISRAEL.
(6) Transgressions of Israel.The storm of Divine threatening which had swept over the whole political horizon gathers, at last, over Israel. The sins and ingratitude of the people are aggravated by a recital of the Divine Mercy. By comparing this verse with Amo. 8:6, it is clear that the Jewish interpreters (followed by Keil) were incorrect in charging this sin upon corrupt judges, who, by bribery, would deliver unjust judgments against the righteous. The sin consists in the perverse straining of the law, which allowed an insolvent debtor to sell himself into bondage to redeem a debt (comp. 2Ki. 4:1; also Lev. 25:39). In this case the debtor was a righteous man in sore straits for no fault of his own. Render, on account of a pair of sandals. A paltry debt, equivalent, in worth, to a pair of sandals, would not save him from bondage at the hands of an oppressive ruler (see Introduction).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
THE SIN AND PUNISHMENT OF ISRAEL, Amo 2:6-16.
The denunciations in Amo 1:3 to Amo 2:5, are preparatory to Amo 2:6-16, which is the thesis of the entire book. Chapters 3ff. are an elaboration of this thesis. If other nations, less favored than Israel, are to be punished for their sins, can Israel, with its superior privileges and advantages, hope to escape judgment? The prophet begins his accusation in the same stereo-typed form, but he departs from it after the first verse. He opens with the presentation of the indictment (Amo 3:6-8), containing two counts: (1) oppression of the poor, (2) immorality and inordinate self-indulgence practiced in the name of religion. With this conduct he contrasts the divine care for Israel and condemns the base ingratitude of the corrupt nation (Amo 3:9-12). He closes with an announcement of the speedy destruction of the people (Amo 3:13-15).
Fuente: Whedon’s Commentary on the Old and New Testaments
6, 7a. Oppression of the poor.
Sold the righteous for silver This accusation is commonly interpreted as a separate count in the indictment, maladministration of justice. It is thought to refer to the acceptance of bribes on the part of the judges, for which they pronounce guilty the innocent and cause him to be sold into slavery. The next clause, “the poor for a pair of shoes,” is said to mark an advanced degree of corruption, when the judges do the same “for a pair of shoes” (see below). Others interpret the second clause as referring to the oppression of poor debtors by rich creditors; the latter sell the former into slavery, though the indebtedness involved may be insignificant. The latter interpretation of “(they sold) the poor for a pair of shoes” is to be preferred (Amo 8:6, but compare Amo 5:12; Isa 1:23; Isa 3:14-15); and it seems best to interpret the first clause also of the oppression of the poor by rich creditors rather than of maladministration of justice.
They The wealthy and powerful creditors.
Sold That is, into slavery. In a figurative sense the verb may be used of less severe treatment.
Righteous Not in an ethical but in a forensic sense innocent; those who have come into the control of their creditors without any fault of their own.
Silver The money for which they are said to be indebted.
Poor R.V., “needy.” Those who are unable to meet their obligations and have no one to take their part.
For a pair of shoes A proverbial expression for something of little value; equivalent to the modern “for a song.” “One of the commonest crimes of Amos’s day was that of land-grabbing on the part of the rich (Isa 5:8), and it is this that Amos is here denouncing.”
The greed of the rich is further described in 7a, in Hebrew in the form of a participial clause, reproduced in English by a relative clause, connected with “they” of Amo 2:6.
Pant after the dust of the earth on the head of the poor A peculiar expression. If the text is correct, a twofold interpretation is possible. With both, “dust on the head” is a sign of distress and mourning (2Sa 1:2; 2Sa 15:32; Lam 2:10). The meaning, then, may be either that they are “so avaricious that they begrudge the poor even the little dust used as a token of mourning,” or, that they are so heartless that they yearn to see the poor reduced to a state of misery and distress in which they will sprinkle the dust upon their heads. Jerome reads a different, though similar, verb, “to crush” for “to pant,” and omits the preposition before “the head.” He reads, “who crush upon the dust of the earth the head of the poor,” which gives excellent sense, and is accepted by many as original. With this forceful figure of extreme cruelty may be compared Isa 3:15, “grind the faces of the poor,” and Mic 3:2-3, “strip the flesh off their bones.” Other emendations suggested are less probable.
Meek Simple-minded, God-fearing persons, who harm no one and who do not know the craftiness and deceitfulness of this world, to guard against it. Turn aside the way They place obstacles in the way of the meek; thus they prevent the carrying out of their plans and purposes, and throw them into difficulties where they become an easy prey.
7 b. Immoralities.
A man and his father will go in unto the same maid The addition of same, which is not in the original, is based upon a misapprehension. The emphasis is not upon the fact that the father and the son go in to the same girl, but upon the universality of the immoral practices. The article is used in a generic sense, to indicate that the maiden alluded to is a member of a well-known class (G.-K., 126g). In English the indefinite article may be used. The allusion is to the sacred prostitutes at the shrines of Ashtoreth, who were found even in those Hebrew sanctuaries where, nominally at least, Jehovah was worshiped (see on Hos 4:13). A man and his father father and son; the practice is universal; there is no attempt to conceal it.
To profane my holy name A final clause, “in order to.” The Israelites should have known better (Amo 2:11), and Amos assumes that they did know better; therefore he represents the practice of these immoralities as deliberate premeditated acts in defiance of the well-known will of God, by which acts discredit and dishonor were brought purposely upon the name of Jehovah, that is, upon his character; for “God’s name is equivalent to the sum of his attributes as revealed to his chosen people” (Isa 57:15; Psa 111:9; see on Mic 5:4). On profane see on Joe 2:17.
The immoralities condemned in 7b are those practiced in the name of religion; the excesses condemned in Amo 2:8 also are connected with the religious cult, though “clothes taken in pledge” goes back to the first count in the indictment. Lay themselves down by [“beside”] every altar In drunken carousal (8b). There may be an allusion to the practice condemned in 7b.
Clothes laid to [“taken in”] pledge The term used denotes the outer garment, a large square cloth with a hood, thrown over the body and held together from the inside. To the poor people this garment served also as a covering at night, and since the nights are at times very cool it is indispensable. Sometimes the garment was given in pledge, but the humane law in Exo 22:26, demands its return to the owner at sundown. This law the unrighteous nobles neglected to observe in their mad desire to satisfy their lusts.
They drink the wine At feasts connected with the peace and thank offerings (Amo 5:23; Exo 32:6, etc.); these feasts had become occasions of revelry and debauchery.
Of the condemned Better R.V., “such as have been fined.” The wine was purchased with money received from fines; whether just or unjust Amos does not say; that in many cases they were unjust there can be no doubt.
The house of their god R.V., “God.” It is also possible to render “gods” or even “the houses of their gods.” The Hebrew is ambiguous. To Amos the chief earthly dwelling place of Jehovah was Jerusalem (Amo 1:2). Whether he considered all local sanctuaries illegitimate and the worship practiced there idolatry is not certain. At any rate, he evidently has in mind here the practices at such sanctuaries as Beth-el, Gilgal (Amo 4:4), and Beer-sheba (Amo 8:14); that he thinks of more than one place is indicated also by “beside every altar.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Examples Of Some Of Israel’s Transgressions ( Amo 2:6-8 ).
He commenced his condemnation by outlining different ways in which they had broken YHWH’s Law (in the same way as Judah had done). They had flagrantly gone against His word.
Amo 2:6-8
“Thus says YHWH.
For three transgressions of Israel, yes, for four,
I will not turn away their punishment,
Because they have sold the righteous for silver,
And the needy for a pair of shoes.
“Those who pant after the dust of the earth on the head of the poor,
And turn aside the way of the meek,
And a man and his father go in to the same maiden,
To profane my holy name,
And on clothes taken in pledge they lay themselves down,
Beside every altar,
And they drink the wine of such as have been fined,
In the house of their God.”
Amos’s indictment of Israel was comprehensive and severe. While they were relaxing, enjoying their prosperity, Amos was determined to bring home to them the true position about themselves which was that although they thought that they were being religiously pleasing to YHWH, the fact was that all the time they were arousing His anger, even while they were worshipping.
The repetition of the introductory words ‘for three transgressions and for four’ demonstrated that he wanted them to apply what had previously been said to others to their own situation as well. They too had overflowed with transgressions. While they may not have directly indulged in the slave trade, they had undoubtedly equally sold men into slavery, for they had sold ‘the righteous’ for silver, and ‘the needy’, for a pair of shoes. In other words they had harshly foreclosed on debtors, selling them into bondage in order to obtain payment of their debts, when what they should have done was shown mercy (Deu 15:1-11). Consequently they too had been inhumane, and were slave traders in their own way. Note the reference to ‘the righteous’. This referred to those who did still seek to follow the Law of YHWH and to do what was ‘right’. And these were found mainly among the poor. Thus those whom YHWH truly loved were being mistreated, and all for the sake of silver.
The selling of the needy ‘for a pair of shoes’ may indicate the smallness of the debts for which they were sold (the value of a pair of shoes), or may be indicating that they had been sold off simply so that the vendors could obtain for themselves a pair of shoes, which otherwise they would had to expend their own money on. (It is unlikely to have in mind the symbolic use of the sandal in Deu 25:9-10; Rth 4:8 because in those cases only one sandal was involved).
The social transgressions of Israel were then expanded on. They ‘pant after the dust of the earth on the head of the poor’. The picture is a vivid one and deliberately exaggerated. They are so greedy after land that they cannot even bear to see the poor workman walking away with soil on his hair without straining every sinew to obtain it. In other words they are determined to grab every bit of land available, however small, by fair means or foul, usually foul. (The amendment of the text in the MT to read ‘trample’ (reading suph rather than s’ph) is not necessary and is at the expense of this very vivid picture, although the final meaning is the same). Others see it as meaning that they pant to see the dust of the earth poured onto the head of the poor as deceitful judges give verdicts against them. Furthermore, they ‘turn aside the way of the meek’, that is, by arranging for them not to receive justice in respect of their tiny bits of land (compare Pro 17:23). In Israel it was the meek who should have inherited the land (Psa 37:11), but instead the land-grabbers were busy at work, and they did not mind how they got what they wanted. All this was contrary to Deu 15:1-11.
Then followed a list of further specific transgressions of the Law :
And a man and his father go in to the same maiden,
To profane my holy name.
This may refer to both father and son sharing the same cult prostitute (so prominent a feature of Baalism), or the misuse by both of a helpless servant girl, or a father insisting on his right as head of the family to have sex with his son’s wife, or a son marrying his deceased father’s beautiful young second wife. Whichever way it was, it was contrary to the Law which banned such behaviour (Lev 18:15; Lev 20:12; Deu 22:30) and also protected servant girls (Exo 21:7-11; Deu 22:28-30). Note that this kind of sin above all was seen as so abhorrent that it profaned YHWH’s holy Name (consider the similar phrase in Lev 18:21 which was clearly seen by Amos as covering all the previous verses). It is a reminder of how seriously God treats sexual sins.
And on clothes taken in pledge they lay themselves down,
Beside every altar,
An outer robe taken in pledge from a poor man had to be returned to its owner for his use at night (Exo 22:25-27; Deu 24:12), and in some cases must not be taken at all (Deu 24:17). But these people were so sinful that they flagrantly presented themselves before God at nightfall at the feasts, laying down before the altar wearing these very garments that they had taken in pledge. They thus (without meaning too, it was all done callously) flaunted their disobedience before YHWH at a time when they fondly believed that they were honouring Him.
And they drink the wine of such as have been fined,
In the house of their God.”
The purpose of fining was in order to make restitution to the victim (Exo 21:19; Exo 21:30; Exo 21:34; Exo 22:14; Deu 22:19). But here these Israelites were using the fines to finance their own drinking habit rather than in compensating the victim. And they were doing it in the very house of God. ‘ Their God’ may be Amos’s way of indicating that the god that they worshipped was not the real YHWH at all.
Fuente: Commentary Series on the Bible by Peter Pett
YHWH’s Judgment on Israel ( Amo 2:6-16 ).
While this judgment on Israel certainly initially follows the previous sevenfold pattern it is distinctive in that it manifestly then goes on to break it. There is no mention in it of judgment by fire, which must be seen as deliberate. Amos clearly intended that we should recognise the message of the sevenfold declarations of judgment and then apply it as a whole to Israel. Israel also were to recognise that they could not separate themselves off from YHWH’s coming judgment, nor could they claim to be excluded from it on the grounds that they were not as bad as other nations, for the example of Judah was totally relevant to them. Indeed Judah were superior to them because they still held to the Central Sanctuary and acknowledged their responsibility to observe the covenant (even if they did not actually do it). Thus Israel were caught up in the condemnation of Judah We can almost see them as previously following Amos’s dissertation step by step and nodding at each stage, only to be brought up short, firstly by what he said about Judah, and then finally by its application to themselves. Thus Amos now wanted to expand on what he had prophesied and make clear that it was also applicable to themselves.
Fuente: Commentary Series on the Bible by Peter Pett
Against Israel
v. 6. Thus saith the Lord, v. 7. that pant after the dust of the earth on the head of the poor, v. 8. and they lay themselves down upon clothes, v. 9. Yet destroyed I the Amorite before them, v. 10. Also I brought you up from the land of Egypt, v. 11. And I raised up of your sons for prophets, v. 12. But ye gave the Nazarites wine to drink, v. 13. Behold, I am pressed under you, v. 14. Therefore the flight shall perish from the swift, v. 15. neither shall he stand that handleth the bow, and he that is swift of foot shall not deliver himself, v. 16. And he that is courageous among the mighty,
Fuente: The Popular Commentary on the Bible by Kretzmann
Amo 2:6. Because they sold the righteous That is to say, they received the money as a bribe, to condemn the just; and for a little paltry gain,for a pair of sandals, they sacrificed the interests and the cause of the poor. It is a proverbial manner of speaking, similar to that in Eze 13:19. See also Joe 3:3 and chap. Amo 8:6 of our prophet. The author of the Observations remarks, that Maillet speaks diminutively of the cobeal, or the sandals of the ladies, which are carried in their nuptial processions, with the rest of the bride’s furniture; though, according to his account, they are not wholly without ornament. Shoes perhaps of this kind are here referred to; where shoes have been commonly, and as should hence seem justly, understood to mean something of small value. “The Turkish officers, and also their wives, (says Rauwolff, speaking of Tripoli on the coast of Syria,) go very richly clothed with flowered silks artificially made, and mixed of divers colours. But these clothes (he observes) are commonly given them by those who have causes depending before them, (for they do not love to part with their own money,) to promote their cause, and to be favourable to them.” We seem here to have a picture of that corruption of the Jewish judges, which Amos complains of. Silver made them pervert the judgment of the righteous; nay, so mean a piece of finery, as a pair of wooden sandals for their wives, would make them condemn the innocent poor, who could not afford to make them a present of equal value. Chap. Amo 8:6 may possibly in like manner be understood of the rich defrauding the poor; knowing that if those poor complained, they could carry their point against them for a little silver, if not for a pair of cobeal. Observations, p. 244.
Fuente: Commentary on the Holy Bible by Thomas Coke
The Lord having reckoned with all the neighboring nations, Israel’s sworn foes, and having also begun with Judah, now takes in hand her sister Israel. And a solemn account it is. Chiefly beginning in idolatry, and consequently soon falling into injustice and oppression. For in the Lord’s people, as well as all other people, sin begins in a departure from God. When men cease to know and love the Lord, the transition is soon made to every evil tendency toward men. And the Lord heightens the aggravation of his people’s sin, by showing them how he had blessed them, brought them out of the hands of one enemy, even Egypt; and driven out before them another, even the Amorite; and still more, took of Israel’s young men to be Nazarites and Prophets; that is, distinguished them with such honors as to be separated from all other nations; a kingdom and a nation of priests. And I apprehend yet more in the expression of the Nazarites and Prophets! probably making them types and preachers of the glorious One Nazarite, the Lord Jesus Christ; for this was the most distinguishing honor of Israel. The Lord finisheth the subject, with speaking of the sad consequence of his displeasure. In doing which he makes use of a strong figure ; I am pressed under you as a cart is pressed that is full of sheaves. An astonishing expression of the Lord.
But what is meant by it? I humbly apprehend, not simply a pressure the Lord felt unable to bear, but as he saith elsewhere, I am broken with their whorish heart that hath departed from me. Eze 6:9 . Reader! pause over the solemn expression. And when you have duly done so, allow me to ask you, is it not Jesus that is thus figured out, who hath borne all the sins of his people, and carried their sorrows? Is there not very evidently an allusion to Him, on whom Jehovah hath laid the iniquities of his redeemed? Seen in this point of view the subject becomes most blessedly interesting. And the cries of the Son of God, in the days of his flesh, forms a striking correspondence with what the Prophet saith of him here, I am pressed under you. See Heb 5:7 ; Mat 26:38-39 ; Gal 3:13 ; 2Co 5:21 . The Chapter ends, as might be supposed, with the Lord’s threatened judgment. And it is by chastisement the Lord for the most part brings back his people, when that chastisement is accompanied with grace Luk 15:17-19 ; Eze 14:22-23 .
REFLECTIONS
Reader! think what a sad representation is made in this Chapter of human transgression. Not only the nations of the earth, but the Lord’s people, are involved in the same rebellion against God. It is not Moab alone, but Judah and Israel also. Had it been an open enemy that had done the Lord such dishonor, then it might have been borne. But the expostulation is cutting indeed, when it is said, it was even thou my companion, and mine own familiar friend! Alas! who among the redeemed of the Lord, that can stand forth and plead not guilty to the charge.
Precious Lord Jesus! in every place, and in every view, how sweet and consolatory doth thy great and gracious undertaking come home to my heart! And dost thou, dearest Lord, say, behold! lam pressed under you as a cart is pressed that is full of sheaves! Oh! thou Lamb of God! thou hast indeed been pressed for thy people, when as the mighty burden-bearer of thy Church, thou didst bear all our sins in thine own body on the tree, when thou didst die, the just for the unjust, to bring us unto God! Oh! blessed Lord! still vouchsafe to bear our souls up above all sin and sorrow, trial and temptation; work in us true godly sorrow for those sins which brought thee to the cross; and do thou, gracious Lord, rescue us from the power and dominion of sin, and the guilt and punishment of it; and sanctify our whole souls, and bodies, and spirits, to the day of thy coming. Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Amo 2:6 Thus saith the LORD; For three transgressions of Israel, and for four, I will not turn away [the punishment] thereof; because they sold the righteous for silver, and the poor for a pair of shoes;
Ver. 6. For three transgressions of Israel, &c. ] The ten tribes come in last, lest they (with whom his main business lay, and to whom he will henceforth apply himself) should conceit themselves privileged, because for the present prospered; lest they should read or hear the menaces of God’s mouth, as men do the old stories of foreign wars, that nothing concern them.
Because they sold the righteous for silver
And the poor for a pair of shoes
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Amo 2:6-8
6Thus says the LORD,
For three transgressions of Israel and for four
I will not revoke its punishment,
Because they sell the righteous for money
And the needy for a pair of sandals.
7These who pant after the very dust of the earth on the head of the helpless
Also turn aside the way of the humble;
And a man and his father resort to the same girl
In order to profane My holy name.
8On garments taken as pledges they stretch out beside every altar,
And in the house of their God they drink the wine of those who have been fined.
Amo 2:6 Israel Amos got the attention of the audience by first proclaiming judgment against the surrounding enemies, then by proclaiming judgment on Israel’s brothers (Judah), but now he shocked them by turning to God’s judgment of them!
Because they sell the righteous for money Because of the allusion to slavery by Edom, the Philistines (cf. Amo 1:6), and the Phoenicians (cf. Amo 1:9), this is probably a reference to selling their countrymen into slavery. The term sell (BDB 569, KB 581, Qal INFINITIVE CONSTRUCT) is used in two senses: (1) persons kidnaped to be sold as slaves or (2) to sell oneself to a creditor for a period of time. It is certain that this is a reference against those who were wealthy, who abused the socially ostracized and needy (cf. Pro 14:31; Pro 17:5).
The term righteous here is used in parallel with the needy (Amo 2:6), the helpless (Amo 2:7), and the humble (Amo 2:7). So in this context (and remember context determines meaning) it does not have a theological orientation, but a social one. Righteous people are related to YHWH and His law and thereby treat their covenant partners appropriately. Righteousness in Amos has a vertical and a horizontal aspect. In Hosea the term takes on a more religious (theological or vertical aspect) orientation (cf. Hos 2:19; Hos 10:12; Hos 14:9. In context it is often related to hesed (i.e., covenant faithfulness).
Because this context has a legal/judicial flavor, the term probably refers to the defendant in a legal trial who cannot afford to bribe the judge!
SPECIAL TOPIC: RIGHTEOUSNESS
And the needy for a pair of sandals This may be interpreted literally as meaning (1) people bought and sold for a very small amount (cf. Amo 8:6) or (2) a court procedure (i.e., the exchanging of shoes, cf. Rth 4:7, see Roland deVaux, Ancient Israel, vol. 1, p. 169) to give some legality to these scandalous enslaving practices of the rich.
The NIDOTTE, vol. 1, p. 228, has a significant statement related to the social concept of needy, poor, and poverty.
Where western thinking stresses the economic aspect of poverty, the ANE understood poverty in the context of shame and honor. So the possession of land, power, economic security, and social states made a person rich, and the absence of these factors made a person poor.
Amo 2:7
NASB, NKJVpant
NRSV, TEVtrample
NJBcrushed
There is much discussion about the translation of this term (BDB 983, KB 1375, Qal ACTIVE PARTICIPLE) in Amo 2:7 : (1) the NASB and NKJV imply that the rich begrudged (i.e., gasp for air KB 1375 or pant after BDB 983 I, e.g., Job 7:2; Psa 119:131; Ecc 1:5) the small amount of dust the poor placed on their heads in mourning (hyperbole) or (2) the NRSV, following the Septuagint, and the Vulgate translate this term to trample (BDB 983 II, e.g., Amo 8:4; Psa 56:2; Eze 36:3), which seems to imply the affluent’s humiliation and domination of the poor. In this context the righteous, the needy, the helpless, and the humble refer not to the perennially poor, but the recently exploited middle class farmers or merchants who had been forced to borrow money and thereby lost their tribal lands, income, pride, and social position. For a good discussion of the rich and poor in the OT see Roland deVaux, Ancient Israel, vol. 1, pp. 72-74. Because of the term’s use in Amo 8:4 the second option seems best.
NASBturn aside the way of the humble
NKJVpervert the way of the humble
NRSVpush the afflicted out of the way
TEVpush the poor out of the way
NJBthrust the rights of the oppressed to one side
The VERB (BDB 639, KB 692, Hiphil IMPERFECT) is used several times in Amos.
1. In Amo 2:7; Amo 5:12 it refers to abuses of the legal system caused by the wealthy’s bribery of the judges (e.g., Exo 23:6; Deu 16:19; Deu 24:17; Deu 27:19; 1Sa 8:3; Pro 17:23; Isa 10:2; Lam 3:35).
2. In Amo 2:8 it refers to the wealthy reclining on the garments taken from the poor as pledges for a debt.
The basic meaning of the term is to stretch out or spread out. In the first example above the judges stretched their hands for a bribe. In the second example the garments of the poor are spread out so that the wealthy can sit on them or possibly lie on them, which would refer to cultic prostitution.
a man and his father resort to the same girl The term for girl (BDB 655) here is not the normal term for cult prostitute, although that may be what this is referring to (cf. Deu 23:18; for historical setting see Hos 4:12-14). It could also refer to the selling of a poor, young maiden, whereby she would be used as a concubine by all the men in one family (cf. TEV). This would violate (1) Lev 18:8; Lev 20:11; Deu 22:30; Deu 27:20 and (2) Exo 21:7-11. Since the context is the abuse of the poor and helpless, then the second option seems best.
There have been several other interpretations. One cannot be specific about the precise nature of some of these violations, but the overall context is very clear. Humans, even covenant people, are sinful and violate God’s laws! God does not take sin and sinners lightly, especially those who should have known Him (i.e., Judah and Israel). We reap what we sow in direct proportion to the light (and power) we have!
In order to profane My holy name These acts were flaunted at the shrines (golden calves of Jeroboam II) in Bethel and Dan (cf. Amo 2:8). They had the appearance of legality and religious approval, but everyone knew what was happening!
This VERBAL (BDB 320 III, KB 319, Piel INFINITIVE CONSTRUCT) is used in several senses in the Piel form:
1. to defile sexually, Lev 19:29; Lev 21:9; Lev 21:15
2. to defile ceremonially, Lev 19:8; Lev 21:12; Lev 21:23; Lev 22:9; Lev 22:15
3. to defile God’s name, Lev 18:21; Lev 19:12; Lev 20:3; Lev 21:6; Lev 22:2; Lev 22:32; Jer 34:16; Eze 20:39; Eze 36:20-23; Amo 2:7
The cultic acts of the Israelites were polluting, defiling, and profaning the very God they claimed to worship and serve! They flagrantly ignored the Mosaic legislation for personal gain and pleasure!
It is obvious that Amos (like all of the prophets) judged actions in light of the Mosaic Law.
1. Amo 2:4 uses the terms the law of the LORD and His statutes to refer to the Mosaic legislation.
2. Amo 2:7 relates to Lev 18:8; Lev 18:15; Lev 20:11-12
3. Amo 2:8 relates to Deu 24:12-13
4. Amo 2:9-11 relates to Gen 15:12-21
5. Amo 2:11-12 relates to Numbers 6
SPECIAL TOPIC: HOLY
Amo 2:8 On the garments taken as pledges they stretch out beside every altar The rich were taking and keeping (prohibited in Exo 22:26-27; Deu 24:12-13) the sleeping garments (outer cloaks) of the poor as a pledge for loans (see Roland deVaux, Ancient Israel, vol. 1, p. 171, cf. Exo 21:7; Exo 21:26-28; Lev 25:39-40; Deu 24:10-13; Deu 24:17; Pro 20:16; Pro 27:13). This may relate to cultic prostitution mentioned in Amo 2:7 or a cultic meal connected to the worship of fertility gods.
The phrase, every altar, shows the idolatrous nature of the worship being offered to Ba’al (male) and Asherah (female), who were local fertility gods with an altar in each and every community. YHWH had only one official altar (i.e., Mt. Moriah). Jeroboam I had established two alternate sites at Bethel and Dan to prevent his people (i.e., the northern tribe) from returning to Jerusalem for feast days.
in the house of their God they drink the wine of those who have been fined There are two possible interpretations: (1) in the cultic centers of Dan and Bethel the rich were becoming intoxicated on the revenue they illegally extracted from the poor or (2) the temple taxes were being used to promote drunkenness and sexual practices.
Some translations translate Elohim as their gods or their god (NJB, NAB, NIV), but the context implies a reference to YHWH (NASB, NRSV, TEV, JPSOA, NET). See Special Topic: NAMES FOR DEITY .
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
they sold. Reference to Pentateuch (Lev 25:39. Deu 15:12). App-92, A Hebrew might sell himself, but not his brother or an insolvent debtor 2Ki 4:1; Neh 5:5),
the righteous = the righteous one.
the poor = a needy one. Hebrew ebyon. See note on “poverty”, Pro 6:11.
a pair of shoes. Put by Figure of speech Metonymy (of Adjunct), App-6, for the title-deeds of which it was the token. Compare Rth 4:7.
Fuente: Companion Bible Notes, Appendices and Graphics
Amo 2:6-8
PUNISHMENT PROMISED,
THE COVENANT NATIONS-ISRAEL
TEXT: Amo 2:6-8
Five specific charges Amos brings against Israel in this section. Every charge has to do with injustice against the poor.
Amo 2:6-8 . . . FOR THREE TRANSGRESSIONS OF ISRAEL . . . SOLD . . . THE NEEDY FOR A PAIR OF SHOES . . . TURN ASIDE THE WAY OF THE MEEK . . . PROFANE MY HOLY NAME . . . IN THE HOUSE OF . . . GOD . . . DRINK . . . WINE . . . Now Amos lets loose all the stormy fury of Gods anger where it is needed most imperatively! Israel is on the brink of disaster. God has called them time and time again. He has sent prophet after prophet-natural calamity after natural calamity, but unable to see through the veneer of a superficial prosperity (much like people today), Israel is at ease in Bethel!
Selling the righteous for silver, refers to the judges who were bribed to pronounce a man guilty of some crime of which he was accused while in reality he was innocent of the accusation. Selling the needy for a pair of shoes does not mean that some slave was sold by someone else merely to obtain a pair of shoes; but some rich creditor would bribe a judge with a bribe as trifling as the price of a pair of shoes and the judge would then sentence the poor man in debt to become a slave to his creditor. This was done by perverting the statute in Lev 25:39 (cf. also 2Ki 4:1). The word translated pant means to gasp, to long eagerly for. The greedy rich desired eagerly to bring the poor into such a state of poverty and misery as to cause the poor to scatter dust (a symbol of sorrow and distress, Jos 7:6; Eze 27:30; Job 2:12; Lam 2:10) upon their heads. To this end they seek to bend the way of the meek. They long to trap the poor and cast them headlong into destruction by placing stumbling-blocks in their path. For themselves the rich seek gold and silver and luxury; for others dust and ashes, poverty and sorrow!
Zerr: Amo 2:6. Judah was named in verse 4, therefore we should understand Israel to be the 10 tribe kingdom. This agrees with Amo 1:1 that states that Amos saw some things concerning Israel. Both the kingdoms of the Jews were yet in power when he began his writing. Sold the righteous for silver, poor for a pair of shoes. No proper money value can be placed upon a human being, but to sell one for such a paltry price denotes a most contemptible estimate of him. Amo 2:7. All the terms of any passage should be interpreted in view of the general thought of the whole writing in the connection. We know the prophet is writing about the mistreatment the leaders of Israel were imposing upon the poor and otherwise dependent common people. They had very little regard for even the humble customs and religious practices of their brethren. It was a custom in ancient times to put dust upon the head in times of grief and anxiety, or at such occasions when devout servants of the Lord wished to emphasize their feeling of reverence for God, These wicked leaders were so bitter against the common poor people that they panted or selfishly sought to cast this dust of devotion from the heads and dash it to the ground. They were also very loose in their conduct of the intimate affairs of life. Ali the laws or decency forbade a man and his son being intimate with the same woman, but these corrupt men did not stop short of that kind of iniquity. Amo 2:8. The law of Moses permitted a man to take a garment as security for a financial obligation, but he was not allowed to keep it overnight (Exodus 22; Exodus 26; Deu 24:12), But these evil men made personal use of garments that had been taken temporarily, and intensified their guilt by lounging around in them in the temples of idolatrous worship. Condensed is from anash, which Strong defines, A primitive root; properly to urge; by implication to inflict a penalty, specifically to fine.” The law authorized fines to be levied on certain conditions (Deuteronomy 22; 39), but it must not be done unjustly. These men abused their authority by fining the poor without cause, then spending that money for wine which they drank in the idolaters’ house.
Father and son seek the same maiden for fornication. Actually the law calls it incest (Lev 18:7; Lev 18:15; Lev 20:11), a crime punishable by death. This was done not so much out of passion as it was in deliberate revolt against Gods law. K & D put it, in daring contempt of the commandments of God . . . the profanation of the holy name of God is represented as intentional, to bring out the daring character of the sin, and to show that it did not arise from weakness or ignorance, but was practiced with studious contempt of the holy God. They literally defied God or man to punish them! Pusey says, Men, satiated with ordinary sin seek incitement to sin, in its very horrors. Oppression of the poor, wronging the righteous, perverting the way of the meek, laid the soul open for any abomination. The truth of this has been exemplified in every generation (cf. Rom 1:18 ff) and is no less true in our own generation!
The rich men were taking the poor mens cloaks as collateral on loans, The cloak as a pledge was to be returned to the pledger before nightfall (Exo 22:25) and a garment so taken was not to be slept upon(cf. Deu 24:12-13). But the godless rich money lenders kept the cloaks of the poor and used them as blankets upon which they lay to rest at the feasts; and this they did by every altar, at sacrificial meals, in contempt of God and His law! Then, in further contempt of God and their fellow man they debauched themselves in drunken revelry, drinking wine they purchased from the fines collected from the poor; and this in the place where they claimed to worship God. Pusey sums it all up: What hardheartedness to the willfully forgotten poor is compensated by a little churchgoing. They did all these things but they also went through certain religious rituals and so they eased their consciences. The nature of this conduct which is terrifying to anyone of moral conscience at all is its intentional, daring, studious contempt of the holy God! Most of it done in the name of religion and in the very buildings hallowed for worshiping the Deity! Is it any wonder that Amos was so vituperative and vitriolic in preaching the warnings of God to these indolent near-incorrigibles. There are centers of government and religion equally as corrupt today as in Amos day. Let us know assuredly that Gods wrath upon such rebellion has not changed. Amos preaching is as contemporary as todays newspaper!
Questions
1. Why does Amos save Israel until last in announcing the warnings of God?
2. What is selling the righteous for silver?
3. What is selling the needy for a pair of shoes?
4. What is the meaning of dust of the earth on the head of the poor?
5. What is the nature of the sin in which father and son go into the same maiden?
6. What is wrong with some lying on clothes taken in pledge?
7. Could the preaching of Amos be used today? Where? How?
Fuente: Old and New Testaments Restoration Commentary
neither Shall Israel Escape
Amo 2:6-16
First the prophet enumerates Israels sins. They were unjust to the poor, carrying their extortions to such lengths as to goad the poor to desperation. They were unchaste. They held their idolatrous festivities in idol shrines while they unjustly detained and confiscated the pledges of the poor. They perpetrated shamelessly the enormous crimes for which the Amorites were dispossessed by Joshua and their fathers. But notice nothing is said of that great general and his valiant soldiers; our mind is carried beyond all human agency to the Eternal. I destroyed, etc. Amo 2:9.
The ripple of the ocean on the beach which you hear and see is due to the action of the sun or moon; so the changes that men attribute to political combinations must ultimately be traced back to the divine will in its permissive or decretive energy. One of the most graphic pictures is in Amo 2:13. We can almost see the heavily laden wagon dragged from the harvest field. The wheels creak and groan; the oxen advance with difficulty; the timbers threaten to succumb. So God bears up the world; and thus did Jesus stoop and sweat great drops of blood under the sins of the whole world.
Fuente: F.B. Meyer’s Through the Bible Commentary
Thus saith: Amos, says Abp. Newcome, first prophesies against the Syrians, Philistines, Tyrians, Edomites, Ammonites, and Moabites, who dwelt in the neighbourhood of the twelve tribes, and had occasionally become their enemies and persecutors. Having thus taught his countrymen that the providence of God extended to other nations, he briefly mentions the idolatrous practices and consequent destruction of Judah, and then passes on to his proper subject, which was to exhort and reprove the kingdom of Israel, and to denounce against it the Divine judgments.
For three: Amo 6:3-7, 2Ki 17:7-18, 2Ki 18:12, Eze 23:5-9, Hos 4:1, Hos 4:2, Hos 4:11-14, Hos 7:7-10, Hos 8:4-6, Hos 13:2, Hos 13:3, Mic 6:10-16
because: Amo 5:11, Amo 5:12, Amo 8:4-6, Isa 5:22, Isa 5:23, Isa 29:21, Joe 3:3, Joe 3:6, Mic 3:2, Mic 3:3
Reciprocal: Exo 20:17 – thy neighbour’s house Est 7:4 – But if we Psa 10:9 – when Pro 6:16 – six Pro 22:7 – rich Isa 3:15 – ye beat Isa 17:3 – fortress Isa 32:6 – empty Jer 34:14 – At the Eze 18:7 – hath not Eze 22:13 – thy dishonest Amo 1:3 – For Amo 2:1 – For three Amo 4:1 – which oppress Amo 8:6 – General Act 24:26 – hoped Rom 7:14 – sold Jam 2:6 – Do Rev 18:13 – slaves
Fuente: The Treasury of Scripture Knowledge
Amo 2:6. Judah was named in verse 4, therefore we should understand Israel to be the 10tribe kingdom. This agrees with Amo 1:1 that states that Amos saw some things concerning Israel. Both the kingdoms of the Jews were yet in power when he began his writing. Sold the righteous for silver, poor for a pair of shoes. No proper money value can be placed upon a human being, but to sell one for such a paltry price denotes a most contemptible estimate of him.
Fuente: Combined Bible Commentary
Amo 2:6-7. For three transgressions of Israel Amos, having first prophesied against the Syrians, Philistines, &c., who dwelt in the neighbourhood of the twelve tribes, and who had occasionally become their enemies and oppressors; and having thus not only taught his countrymen that the providence of God extended to other nations, but conciliated attention to himself by such interesting predictions; he briefly mentions the idolatries and consequent destruction of Judah, and then passes on to his proper subject, which was to reprove and exhort the kingdom of Israel, and to denounce judgments against it. The reason why that kingdom was particularly addressed seems to have been, that Pul invaded it in the reign of Uzziah, 2Ki 15:19; and that in less than half a century after the first Assyrian invasion, it was subverted by Shalmaneser, 2Ki 17:6. Newcome. Because they sold the righteous for silver, &c. They perverted the cause of the righteous; and gave forth unjust sentences against them for bribes of the smallest value, even for a pair of shoes or sandals. That pant after the dust of the earth That is, silver and gold, white and yellow dust: they covet it earnestly, and levy it on the heads of the poor by their unjust exactions. The Vulgate, however, gives another sense to this sentence. Qui conterunt super pulverem terr capita pauperum: who tread down the heads of the poor into the dust of the earth: that is, they throw them into the dust and then trample upon them. And turn aside the way of the meek From right and justice. They contrived to do injuries to those who they knew were mild and patient, and would bear injuries; invading their rights, and obstructing the course of justice. Observe, reader, the more patiently men bear the injuries that are done them, the greater is the sin of those that injure them, and the more occasion they have to expect that God will do his people justice, and take vengeance for them. And a man and his father will go in to the same maid Or, young woman; to profane my holy name To the great reproach of my name and religion: being such an instance of fornication as is scarce heard of among the more civilized heathen, as St. Paul observes, 1Co 5:1.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Amo 2:6-16. The Sin and Doom of Israel.Suddenly the prophet turns and confronts Israel. The benighted heathen nations have sinned and must be punished. What of Israel, Gods chosen people? Why, just because they have been chosen and more privileged, failure to act up to their responsibilities and privileges deserves greater condemnation! Of this failure the prophet proceeds to give typical examples, and announces a punishment more severe even than that of Israels neighbours. The Israelites (Amo 2:6) sell as slaves honest, unimpeachable men who refuse to bribe their judges, and poor men who incur trifling debts to the value of a pair of sandals. They trample to the dust of the earth the head of the poor (Amo 2:7*). The rich and powerful callously crush the poor, and obstruct or divert from its natural course the simple path of the humble (cf. Job 24:4). To such cruel oppression they add the sin of unchastity. Contempt for the rights of others goes hand in hand with sexual wrong; and a debased form of religion panders to the passions of the senses. Father and son resort to a girl (so MT), in other words, to a Temple prostitute (technically known as a kdshh, consecrated woman, Hos 4:14, cf. 2Ki 23:7). Beside the altars of the sanctuaries which they frequent (Amo 2:8) they iniquitously spread themselves on garments taken in pledge, or (slightly correcting MT) they spread out garments taken in pledge. They pile sin upon sin, holding back unlawfully the poor mans plaid (cf. Exo 22:25-27, Deu 24:12 f.). And in what they are pleased to call the house of God they drink the wine of those who have been fined unjustly. All this they do in spite of the fact (Amo 2:9) that it was Yahweh who destroyed the Amorites, i.e. (as often in E) the warlike inhabitants of Canaan, from before them. These powerful giants Yahweh had destroyed root and branch. Yahweh then describes what He had done before this, how He had brought them safely through the wilderness (Amo 2:10) and then (Amo 2:11) how He had chosen some of their sons as prophets and others as men separated and consecrated to God (Nazirites, pp. 103, 105, Numbers 6*, Jdg 13:5*). But the Israelites (Amo 2:12) had corrupted the Nazirites and silenced the prophets.
All this has Israel done. What will Yahweh do now? The punishment is announced in Amo 2:13-16. The Israelites have crushed their poorer brethren. Yahweh in turn will crush them (Amo 2:13, but see note) by complete overthrow and exile. They may be swift of foot (Amo 2:14), but there shall be no place of flight. The strongest shall not be saved by his strength; the most valiant shall not escape. Neither weapons (Amo 2:15), nor the greatest swiftness of foot, nor even horsemanship shall avail to deliver them. In his headlong flight the most stout-hearted of warriors (Amo 2:16) shall fling away everything that impedes him, all the possessions or accoutrements on which he prides himself.
Amo 2:7. that pant . . . poor: i.e. who covet even the dust strewn on the heads of the poor. Two other translations are possible. Who long for the dust of the earth (earthly possessions) over the heads of (at the expense of) the poor. Or Who long for the heads (the persons) of the poor together with the dust of the earth (their land). But it is perhaps better to punctuate hash-shphm, Who trample to the dust of the earth the head of the poor (cf. LXX).
Amo 2:13. If RV is correct, the verb rendered press is an Aramaism. Perhaps we should translate, Behold, I will make you groan in your place, as a cart groans that is full of sheaves (cf. Aquila). A slight emendation has been suggested: Behold, I will make it (the ground) totter beneath you, as a cart tottereth, etc.
Fuente: Peake’s Commentary on the Bible
2:6 Thus saith the LORD; For three transgressions of {c} Israel, and for four, I will not turn away [the punishment] thereof; because they sold the righteous for silver, and the poor for a pair of {d} shoes;
(c) If he did not spare Judah unto whom his promises were made, much more he will not spare this degenerate kingdom.
(d) They esteemed most vile bribes more than men’s lives.
Fuente: Geneva Bible Notes
8. An oracle against Israel 2:6-16
The greater length of this oracle as well as its last position in the group of oracles points to its preeminent importance. Amo 2:10, by using the second person rather than the third, suggests that all these oracles were originally spoken to Israel.
There are four sections to this oracle: Israel’s recent sins, God’s past gracious activity on Israel’s behalf, Israel’s response, and Israel’s punishment.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Israel’s recent sins 2:6-8
Not all the sins that Amos identified appear in Amo 2:6-8; two more appear in Amo 2:12. Amos named seven sins of Israel all together rather than just one, as in the previous oracles, though he continued to use the "for three transgressions and for four" formula. Seven seems to be the full measure of Israel’s sin. The idea of "the straw that broke the camel’s back" carries over from the first seven oracles into the eighth with double force.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Israel’s first sin was that the Israelites took advantage of righteous, needy people for their own personal, material advantage and sold them into slavery, perhaps into debt (cf. 2Ki 4:1-7). They sold, for the price of what they owed, honest people who would have repaid their debts if given the opportunity. They would even sell into slavery someone who could not pay the small price of a pair of sandals. Another interpretation is that they would take as a bribe as little as what a pair of sandals cost. The Israelites should have been generous and openhanded toward the poor (Deu 15:7-11). Sin often results in the devaluation of human life.