Amos

1. Amos
Introduction - a shepherd and a prophet from Judah who preached in
Israel from roughly 760-755 BCE. Jeroboam was the king of Israel at the
time. Hosea and Amos prophesied then in the north; Isaiah and Micah
prophesied in the south.
I. “Thus said God: For three transgressions of Israel I have looked away,
but for four I will not pardon them - for their selling a righteous man
for money, and a poor man for shoes. They aspire as they walk on the
dust of the earth for the head of the poor and they twist the judgment
of the humble; a man and his father go to the maiden in order to
desecrate My Holy Name.” 2:6-7
A. What are the three sins that are disregarded? They are the cardinal
sins of murder, idolatry, and adultery. Others? Some say it means
something else. What else might that be?
(It could be the cardinal sins. Or, it could be that a certain degree of
waywardness, while not good or approved, does not bring a society

2. down. But more, on top, does, especially if it’s very serious and very
bad.)
B. What is it here?
(It involves corruption in various forms. Righteousness is so devalued
that a person who is righteous (and lives by it and/or teaches of it) is
treated as a commodity. He/she is not listened to or heeded based on
the righteousness. Rather, how he/she is treated is determined by how
the attainment of money (or power?) is affected by the treatment of the
righteous.
It could also be the more typical sort of graft - for example, in the case
of judges who rule based on payment or power.)
C. What is the meaning of “a poor man for shoes?”

3. (It could continue the previous train of thought. A poor man can needs
to pay for a favorable ruling, but it can be for the mere price of a pair
of shoes.
It could mean, too, that the poor are not regarded or respected as
people in a variety of ways in which people should be considered, but
rather they are paid off with as little as the value of shoes to do the
bidding of those in power. In other words, it’s how they are bought off.)
D. What does verse 7 mean?
(Some sages say the perpetual concern of those in power is how to rob
the poor of their possessions. Or, it may be that they use others to beat
the poor to the ground (dust) to be sure they submit to injustice. Or, it
may be that it is fundamental to their use of power to have the poor
submit to their direction in their thoughts and behaviors.
Further, since humility is not a virtue in this society, those in power work
to make sure to pervert the judgment of the humble, perhaps by
bribery, to be sure they’re not a threat. Or, it may be that they frighten

4. the humble into acquiescence to avoid facing judges and other officials
who have been paid, among other things, to treat them badly.”
The last clause seems to be about sexual licentiousness that extends
from one generation to another, involving both, and without shame.
Brazen wickedness of this sort desecrates God’s Name. (Abarbanel)
E. We won’t look at the language in verse 8, but there are additional
elements of corruption here that are worthy of further study. It seems to
suggest that the wicked are using the proceeds of the victimization
that’s just been discussed to dress up for and conduct the rituals of
worship. If this is before God, it makes the misbehavior even more
noxious. It must be observed that the priests of the temple are part of
the corruption, too. They are benefitting of these tarnished proceeds. (If
it’s before other gods, it is despicable for other obvious reasons.)
The people were given the land to live in the ways of God, not those of
the heathens whom they replaced. Further, they were to be “a light unto
the nations” in these ways. Instead fundamental principles that were
central to their society, its mission, and its endurance have been
violated, thus endangering the ongoing life and success of the society.

5. II. NOTE: the people also tried to pervert and weaken the role of true
prophets and those who serve God in other ways: “But you gave
nazirites wine to drink and you commanded the prophets, saying, “Do
not prophecy.” 2:12
Why?
(They don’t want the truth to be told. They don’t want their power or
ways threatened. “Don’t rock the boat” is a key mantra. Silencing or
corrupting the truth tellers is an important sign of disease in a corrupt
society.)
III.“They store up violence and plunder in their palaces.” 3:10.
What strikes you about this commentary?

6. (The people don’t just engage in plunder to meet their needs. They do it in
such quantity that they need to store it. And, it’s in such volumes, they
needs palaces or citadels to store it. Finally, we should note the luxurious
place needed forstorage. The plunder, which likely comes from exploitation
and unjust spoliation of the needy, is to sustain their extravagant tastes and
needs.)
IV. “Hear this prophecy, you cows of Bashan who are on the mountain of
Samaria, who oppress the poor, who crush the destitute, who say to their
lords, “Bring, so we may drink!” 4:1
A. Who is this about, and what’s the wrong that is done?
(This seems to be about certain women in Israel. They’re wealthy with
possessions. Radak and Abarbanel say these are wives of princes and
officerswho are self-indulgent and beautiful from pampering (like cows
grazing in bountiful fields of Bashan.
Radak says they bear some responsibilityfor their husbands oppressing
the poor and needy to satisfy their demands for more luxuries and
pleasures.)
B. Taking the gender matter away, do we see people in our societywho
benefitrichly from others’ wrongdoing and perhaps push and prod it, thus,
bearing some responsibilityfor it?
(Discussion)

7. V. Yet, the people continue to bring their sacrifices, but to “Bethel and
rebel; in Gilgal rebel greatly,” bringing every morning tithes for “three days,”
“burn thanksgiving offerings...” and “announce and publicize voluntary
offerings.” “Forthis is what you have loved to do.” 4:4-5
What is the problem here?
(People have accustomed themselves to the idea that they should sacrifice
in order to be right with their “powersource.” This may have been in
response to a military victory. They think all is ok and that they operate with
Divine approval. They believe Amos’ admonition and plea for repentance is
unpatriotic, irreligious, and seditious. Amos sees their behavior, in the midst
of prosperity, as unjust and self-indulgent, and their pride and complacency
as unfounded and unjustified.
Do we recognize this combinationof prosperityand complacencywith
unjust/wrong behavior?
Discussion)
VI. “O you who turn justice (judgment) to wormwood and lay righteousness
upon the ground.” 5:7 (In 6:12,we see justice (judgment) turned into poison
and the fruit of righteousness into wormwood.)
What’s meant here?
(Judging is done in a fashion (unjust, oppressive, etc.) that makes its
product as bitter to the taste as wormwood. Those who would benefit from
an honest and true implementation of justice are disappointed. Those who
should pay a price for injustice are protected and left immune. Wherever
Lady Justice peeks beyond the blindfold and choosesbased on power,

8. politics, or other advantages instead on the standards that are established,
this bitterness results in a manner noxious to God.
Righteousness (which is wholesome)is abandoned from the courts and
other places of judging where adherence to God’s ways are treasured and
cast aside to the ground, perhaps trampled on, indeed perhaps buried as if
trash or something worthless. Instead false judgments, corruption and
wrongdoing are pursued. it’s as if righteousness can’t be seen anymore. It’s
buried. Further, it can’t see what’s going on. Isn’t getting righteousness out
of the way helpful to doing wrong and being successful in getting away with
it?
Justice is not here constant and regular with “sweet results;” instead it is
distorted to produce poison. It is in utter contrast to true justice, which rolls
on like the ocean and equity being like a perennial stream. 5:24.
Also, the victims of injustice can be well imagined as being thrown to the
ground, ground into dust, left there abandoned, etc.)
VII.“They despise the one who admonishes by the gate, and the one who
speaks purely they detest.” And they “harass the upright.” 5:10,12.
What do we see here, in each of these verses?
(The tradition prizes one who rebukes wrongdoers forinjurious conduct and
ungodliness (corrupt judging, partial judging), such as true prophets. Yet, a
sign of a corrupt societyis that the wrongdoers who have power in it hate
properrebukes because it exposes wrongdoing (likely theirs).
Evil times will not bear plain dealing or honest speech, especially if it
opposes the evildoers.

9. The action takes place at the gates, which suggests at the courts and at the
concourse of community meeting and action.
The wrongdoer abhors one who speaks purely, that is speaks the truth,
dealing plainly and honestly, because that would, by necessity, be opposed
to their crooked ways.
The wrongdoers afflict the just. They besiege them, with hostile minds
watch against, and gladly the occasionto wrong and grieve, the just
(Matthew Poole).
They trample the just. One way is to hurt them in court through bribes, etc.
Amos is concerned, among other things, for those who are wrongly the
object of physical abuse and personal injury.)
VIII.“Therefore, the prudent man keeps silent at that time, for it is a time of
evil.” 5:13
This is important. What does it say?
(In a corrupt, evil time, because of the conditions described in earlier
verses, the commonpersonis discouraged from being involved or
speaking out, whether in rebuke or honest comments, especially if it
involves significant personal risk from the powerful wrongdoers.
It’s essential that wise people speakout “in the gate” to give moral counsel.
When they are repudiated and, thus, fall silent, the times have reached a
very high degree of evil.
The prophet still speaks out and so should we, but, though necessary, the
speechbecomesless likely when corruption reaches a high level of

10. penetration. This is so, when it becomesvery hard to do, out of fear or a
sense of futility.
Honest speakers may be hurt for their speech. Further, they may be afraid
to seekjustice because they would likely be denied relief. Or they may just
think that the one who loses in the court of judgment deserved it when, in
reality, they lost because they were wronged, as the earlier verses
described.)
Does this happen in our time?
Discussion)
IX. “I hate and loathe your festive offerings, and I will not be appeased by
your assemblies…Remove from Me the multitude of your songs, and the
music of your lutes I will not hear.” 5:21-23.
What’s the problem here? What does God detest? What might people in
our culture do that causes similar concern?
(These people thought and acted as if only they practiced the rituals and
conducted traditional offeringsand activities, they’d be fine with the God
and the authorities that prescribed them.They were wrong. None of this
would hide their wrongdoing from God, or protectthem from the
consequences oftheir evil and corruption. Religious services are no
substitute for justice.
Mere ritual, however punctilious, mere professionof orthodoxy, however
exacting, which is not accompanied by righteousness and mercy, not
expressionof inward penitence and purity is the object of God’s ire.
(Ellicott)

11. How little signification the external rites of religion are, unless they are
accompanied with living faith in, and sincere love to God,and a universal
obedienceto his will. (Benson)
Note the sense that God does not like the smell, the taste, or the sound of
these improperlyoffered sacrifices. Recall the use of the word, wormwood,
to describe the product of injustice (in 5:7), which represents something
that is intensely bitter. (See 6:12, saying the people “have turned justice
into hemlock and the fruit of righteousness into wormwood.” It’s as if we’re
offering up hemlock and wormwood to God!
Do we not see some of the same in rituals in our own places of worship, in
our celebration of regional and national festivals? If so, describe and offer
examples.
Discussion)
X. A. “Woeto you who spurn the day of evil, while you convene sessions of
injustice (drawing ever nearer to the reign of lawlessness),…” 6:3
B. “…who lie on ivory couches, stretched out on their beds, eating the
fattened sheep of the flocking calves from inside the stall; who sing to the
tune of the lute, considering themselves like David with their musical
instruments; who drink wine out of bowls, anoint themselves with choicest
oils, and are not pained by the destruction of Joseph.” 6:4-6
1. What are these leaders doing, and what are they spurning?

12. (Dissolute. It’s as it’s a banquet, but what does it celebrate? These
wealthy/powerful seem oblivious to the danger at hand, just as they are to
their unethical acts. They experience all manner of extreme luxury, as if
they might be hoping for the Day of the Lord, but it’s actually at the same
time their demise is imminent. And they are actually bringing it on.
This contrast is literarily and historically very powerful. They seem
clueless/obtuse, so caught up in their selfish/wicked way, and/or myopic
and disbelieving toward the threat they face. If they pay any attention at all
to the prophets, they think it’s far off in the future and not relevant to them.
But isn’t this so often the case?)
2. Explain the way in which the people think they’re like David and the way
in which the prophet (God) most certainly must not? Are there ways we
may exhibit similar traits in our cultural ways?
(These could actually be the musicians from the Temple. Or it could be
symbolic of the leaders more generally.
It’s as if they still read, sing of, and value David, though they miss
altogether any sense of his greatest attribute - obedienceto God. They
“play and sing the music,” for themselves and their enjoyment, and have no
understanding of what music meant to David. They play the notes; or they
make up and play their own. They love art! They enjoy it, as it accompanies
all their baseless behavior. But it is without lessonor purpose. Is that true
with our art and art lovers? Was it so in the cultured times of Germany in
the first half of the 20th century?
They have duties to lead the community and guide and help others, yet
they are indulgent fakes that make them incapable of discharging their

13. duties responsiblyand effectively. They should be leading Josephand
make him whole and healthy. Instead they preside over his illness and
ultimate demise and seem to know not and care not.
They should be leading the people. But, they don’t. Their justice will be to
be “exiled at the head of the exiles.”)
ONE IMPORTANT NOTE:the prophecies delivered in chapters 5 and 6
probably came in a period that was not only relatively peaceful and quiet
but also on the eve of ambitious military campaigns and during an era of
success,prosperity, and security that were second only to the times of
David.
How does this help explain the difficulty of Amos’ missionor that of any
prophet whose concerns conflict with those of the ruling interests and
whose predictions of dire outcomes may turn out true but not until many
years down the road?
(Discussion)
XI. Look at these practices of abuse that those who “trample on the poor,”
and then let’s discuss what they mean. They say: “Whenwill the month
pass, so that we can sell grain; the sabbatical Year, so we can open the
stores of grain; reduce the ephor and increase the shekel, and distort
scales of deceit, to purchase the poor with silver and the destitute for
shoes; and the refuse of grain we will sell? 8:4-6

14. What abusive behavior through bad faith dealing and other inequitable
practice can you distill from this “list?”
(1. This is the month of harvesting in which the poor are allowed to eat from
the corners. When it’s over, the merchants can return to making money off
them. Likewise in the Sabbatical Year, there’s no production, which leads
to profit, and all people can eat from existing growth.
There’s a sense of impatience, if not actual dislike for the traditions/rules
that support those in need. When they should be focused onthe purpose of
the festivals and the ethics they promote, it’s as if these powerful folks are
simply thinking, “Let’s get back to business!” The natural way of being is
not to be compassionate with one’s fellows in need but rather to get back to
times and ways of exploiting them.
One must wonder why their priests weren’t more attentive and demanding.
Much scholarship believes the priests were “in cahoots with” the profiteers,
that is to say, at least acquiescent in the reality of what was being done.
2. There’s a readiness to cheat to gain extra advantage, whether by
weakening the standard by which we sell to the customeror demanding
more by way of money. Mixing refuse into the grain that is sold is another
way of cheating in the area of buying and selling.
This instinct surely plays out when the powerful play with monetary policy
to strengthen or weaken the dollar to hurt borrowers in times of need or to
take advantage of them with deflation/inflation policies. If need be, the
scales are fixed to cheat!
3. Finally, we get the sense that the powerful so abuse the poorthey can
then take away whatever they have left through forced sales.
Are there other ways of rigging the marketplace that come to mind as a
result of this study?

15. Discussion)