Amos 5:11-13

11-13. Israel’s moral depravity demands speedy judgment. The sin which arouses the indignation of the prophet most is the oppression of the poor (Amos 2:6-7). In punishment the unjustly gained possessions will be withdrawn.

Therefore Introduces the sentence, as in Amos 3:11; Amos 4:12.

Your treading is upon the poor R.V., “ye trample upon the poor.” A figure of excessive cruelty (compare Amos 2:7).

Take from him burdens [“exactions”] of wheat This corn tax does not refer to bribes given to corrupt judges, but to “presents which the poor fellahin had to offer to the grasping aristocrats” in order to secure permission to retain at least a part of their products (1 Samuel 25:7 ff.).

Hewn stone In ancient times the houses of the Israelites were built of baked or sun-dried bricks; the use of hewn stone, a sign of wealth and luxury, may have been introduced during the prosperous eighth century B.C. The means which enabled the rich to build these houses were acquired by oppression (Micah 3:10). But Jehovah will drive them from the magnificent palaces.

Pleasant vineyards The vineyards in the fruit of which they expected to take delight. In these expectations also they will be disappointed (Deuteronomy 28:30; Deuteronomy 28:38-39; Isaiah 5:8-10; Zephaniah 1:13; compare Amos 9:14). In order to secure a more perfect parallelism, consisting of three sentences, each having a protasis and an apodosis, Hitzig suggests as a better translation for the first two clauses, “Forasmuch, therefore, as ye trample upon the poor, ye shall take presents from him of wheat”; that is, you will become so poor that you will be compelled to accept alms from him who is now poor.

In justification of this sentence the prophet continues, in Amos 5:12-13, the description of the deplorable condition, the maladministration of justice receiving the severest condemnation. In Amos 5:12 the translation of R.V. is to be preferred: “For I know how manifold are your transgressions, and how mighty are your sins ye that afflict the just, that take a bribe, and that turn aside the needy in the gate from their right.” The popular idea was that Jehovah took little or no notice of their conduct (Hosea 7:2); he assures them that he knows both the magnitude and the multitude of their sins.

Afflict G.A. Smith, “browbeat.”

Just See on righteous (Amos 2:6).

Bribe The Hebrew word so translated is used ordinarily in the sense of ransom, the price paid for a life (Exodus 21:30). Numbers 35:31, forbids the taking of a ransom for the life of a murderer. In the light of this passage the words of Amos are thought by some to be a condemnation of the judges who allow rich murderers to escape capital punishment on the payment of an illegal ransom. It is not impossible, however, that here, as in 1 Samuel 13:3, the word is used in the more general sense suggested by the English bribe, an illegal gift presented to the judge to secure exemption from merited punishment of any sort. Turn aside the poor [“needy”] Discrimination was shown against the needy, who were unable to offer bribes (Isaiah 1:23; Isaiah 10:2; compare Isaiah 1:17; Exodus 23:6, etc.).

In the gate See on Amos 5:10.

Marti thinks that Amos 5:13 bears every mark of a later interpolation, but without good reason, for the verse fits admirably, not as a reiteration of the announcement of judgment but as an additional indication of the hopelessness of the present situation. No longer are any attempts made to bring about a reformation.

The prudent The worldly wise, who knows when he is well off, and who is interested primarily in his own welfare. There is no indication that Amos approves the attitude of these prudent men; he simply states a fact. He himself, caring first of all for the interests of the people, does not and cannot keep silent (Amos 3:8; Amos 7:15).

Shall keep silence Better, does keep silent; does not lift up his voice in rebuke or exhortation, because he fears the hostility of the powerful.

In that time R.V., “such a time” as described in Amos 5:12.

An evil time Not only because exhortation is futile, but also because personal inconvenience and suffering come to him who attempts to stem the tide.