Amos 5:11
Therefore, because you trample on the poor and exact from him a tax of grain, you will never live in the stone houses you have built; you will never drink the wine from the lush vineyards you have planted.
Therefore, because you trample on the poor
This phrase highlights the social injustice prevalent in Israel during Amos's time. The wealthy and powerful were exploiting the poor, contrary to the Mosaic Law, which emphasized justice and care for the needy (Deuteronomy 15:7-11). The prophets often condemned such behavior, as seen in Isaiah 3:14-15 and Micah 2:2. This exploitation is a direct violation of God's covenant, which required Israel to act justly and love mercy (Micah 6:8).

and exact from him a tax of grain
The taxation mentioned here refers to the oppressive economic practices that burdened the poor. Grain was a staple, and taxing it heavily would have been a significant hardship. This reflects the broader economic injustices condemned by the prophets, where the rich grew wealthier at the expense of the poor (Isaiah 5:8). Such practices were contrary to the Jubilee laws, which aimed to prevent perpetual poverty (Leviticus 25).

you will never live in the stone houses you have built
Stone houses were a sign of wealth and permanence, contrasting with the more common mud-brick homes. The prophecy here is a reversal of fortunes, where the oppressors would not enjoy the fruits of their unjust gains. This echoes the curses of Deuteronomy 28:30, where disobedience leads to not enjoying the benefits of one's labor. It serves as a reminder of God's justice and the futility of wealth gained through unrighteous means.

you will never drink the wine from the lush vineyards you have planted
Vineyards symbolize prosperity and blessing in the Bible (Psalm 128:3). However, the oppressors' vineyards, planted through exploitation, would not yield joy for them. This is reminiscent of the curse in Deuteronomy 28:39, where vineyards are planted but not enjoyed. It underscores the biblical principle that true prosperity comes from righteousness, not exploitation. This also foreshadows the ultimate justice and restoration found in Christ, who brings true peace and prosperity (John 15:1-5).

Persons / Places / Events
1. Amos
A prophet from the southern kingdom of Judah, called by God to deliver a message of judgment to the northern kingdom of Israel. His ministry occurred during a time of relative peace and prosperity, but also of significant social injustice and idolatry.

2. Israel
The northern kingdom, which had fallen into moral and spiritual decay. The people were experiencing economic prosperity, but it was built on the exploitation of the poor and the perversion of justice.

3. The Poor
The marginalized and oppressed individuals in Israelite society who were being exploited by the wealthy and powerful through unjust economic practices.

4. Houses of Cut Stone
Symbolic of wealth and luxury, these houses represent the material success of the oppressors, which was gained through unjust means.

5. Vineyards
A sign of prosperity and blessing in ancient Israel, but here they symbolize the futility of ill-gotten gains, as the oppressors will not enjoy the fruits of their labor.
Teaching Points
God's Justice Against Exploitation
God is deeply concerned with justice and righteousness. He sees the exploitation of the poor and will not allow it to go unpunished. Believers are called to reflect God's heart by advocating for justice and treating others fairly.

The Futility of Ill-Gotten Gains
Material wealth gained through unjust means will not bring lasting satisfaction or security. True prosperity is found in living a life that honors God and serves others.

The Call to Repentance
Amos's message is a call to repentance. Believers must examine their own lives for areas where they may be complicit in systems of injustice and seek to make amends.

Stewardship and Generosity
Christians are called to be good stewards of their resources, using them to bless others rather than exploit them. Generosity is a key aspect of living out one's faith.
Bible Study Questions
1. How does the message of Amos 5:11 challenge our current societal values regarding wealth and success?

2. In what ways can we ensure that our personal and professional practices align with God's standards of justice and fairness?

3. Reflect on a time when you witnessed or experienced exploitation. How can Amos's message guide your response to such situations?

4. How do the themes in Amos 5:11 relate to Jesus' teachings on wealth and poverty in the Gospels?

5. What practical steps can you take to advocate for the poor and marginalized in your community, in light of the warnings in Amos 5:11?
Connections to Other Scriptures
Leviticus 19:13
This verse condemns the oppression of neighbors and withholding of wages, highlighting God's concern for justice and fair treatment of the poor.

Isaiah 5:8-10
Similar to Amos, Isaiah warns against the accumulation of wealth through unjust means and predicts that such gains will not be enjoyed.

James 5:1-6
James echoes the themes of Amos, warning the rich about the consequences of exploiting the poor and hoarding wealth.
The Hates of SinJ. Telford, B. A.
People
Amos, Joseph
Places
Beersheba, Bethel, Damascus, Gilgal, Gomorrah
Topics
Built, Burdens, Corn, Crushed, Cut, Desirable, Drink, Dwell, Exact, Exactions, Fair, Forasmuch, Force, Grain, Hands, Heavy, Hewn, Houses, Impose, Lush, Mansions, Planted, Pleasant, Poor, Presents, Rent, Rest, Stone, Taxes, Thereof, Though, Trample, Trampling, Treading, Tribute, Vine-gardens, Vineyards, Well-hewn, Wheat, Wine, Yet, Yourselves
Dictionary of Bible Themes
Amos 5:11

     4366   stones
     4538   vineyard
     5212   arts and crafts
     5310   exploitation
     5311   extortion
     5318   fraud
     5348   injustice, nature and source
     5414   money, stewardship
     5447   poverty, causes
     5972   unkindness
     8701   affluence
     8711   covenant breakers
     8792   oppression, God's attitude

Amos 5:4-15

     5541   society, negative

Amos 5:7-12

     5383   lawsuits

Amos 5:7-15

     5270   court
     8783   neglect

Amos 5:11-12

     5350   injustice, hated by God
     5554   status
     6134   coveting, prohibition
     8791   oppression, nature of

Library
April 15 Morning
Their Redeemer is strong.--JER. 50:34. I know your manifold transgressions and your mighty sins.--I have laid help upon one that is mighty.--The Lord. . . thy Saviour and thy Redeemer, the mighty one of Jacob.--Mighty to save.--Able to keep you from falling.--Where sin abounded, grace did much more abound. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.--He is able . . . to save them
Anonymous—Daily Light on the Daily Path

The Sins of Society
'For thus saith the Lord unto the house of Israel, Seek ye Me, and ye shall live: 5. But seek not Beth-el, nor enter into Gilgal, and pass not to Beer-sheba: for Gilgal shall surely go into captivity, and Beth-el shall come to nought. 6. Seek the Lord, and ye shall live; lest He break out like fire in the house of Joseph, and devour it, and there be none to quench it in Beth-el. 7. Ye who turn judgment to wormwood, and leave off righteousness in the earth, 8. Seek Him that maketh the seven stars
Alexander Maclaren—Expositions of Holy Scripture

Evidences Internal and Experimental.
1. The external evidences of revealed religion are, in their proper place and sphere, of the highest importance. Christianity rests not upon theory, but upon historical facts sustained by an overwhelming mass of testimony. It is desirable that every Christian, so far as he has opportunity, should make himself acquainted with this testimony for the strengthening of his own faith and the refutation of gainsayers. Nevertheless, many thousands of Christians are fully established in the faith of the gospel
E. P. Barrows—Companion to the Bible

Whether, by Penance, Man is Restored to his Former Dignity?
Objection 1: It would seem that man is not restored by Penance to his former dignity: because a gloss on Amos 5:2, "The virgin of Israel is cast down," observes: "It is not said that she cannot rise up, but that the virgin of Israel shall not rise; because the sheep that has once strayed, although the shepherd bring it back on his shoulder, has not the same glory as if it had never strayed." Therefore man does not, through Penance, recover his former dignity. Objection 2: Further, Jerome says: "Whoever
Saint Thomas Aquinas—Summa Theologica

The Kingdom of Judah.
II K. 18-25; II Chron. 28-36. Note: This period covers the time from the fail of Israel to the fall of Judah. It begins in the sixth year of the reign of Hezekiah, whose name is given as the first king of the period since most of his reign was in this instead of the former period. The Kings of this Period. 13. Hezekiah, 2 K. 18:1-20-21; 2 Chron. 29:1-32:33. Reigned 29 years and died. 14. Manasseh, 2 K. 21:1-18; 2 Chron. 33:1-20. Reigned 55 year and died. 15. Amon, 2 K. 21:19-26; 2 Chron. 33:20-25.
Josiah Blake Tidwell—The Bible Period by Period

The Greater Prophets.
1. We have already seen (Chap. 15, Nos. 11 and 12) that from Moses to Samuel the appearances of prophets were infrequent; that with Samuel and the prophetical school established by him there began a new era, in which the prophets were recognized as a distinct order of men in the Theocracy; and that the age of written prophecy did not begin till about the reign of Uzziah, some three centuries after Samuel. The Jewish division of the latter prophets--prophets in the more restricted sense of the
E. P. Barrows—Companion to the Bible

Whether the Old Law Should have Been Given to the Jews Alone?
Objection 1: It would seem that the Old Law should not have been given to the Jews alone. For the Old Law disposed men for the salvation which was to come through Christ, as stated above ([2065]AA[2],3). But that salvation was to come not to the Jews alone but to all nations, according to Is. 49:6: "It is a small thing that thou shouldst be my servant to raise up the tribes of Jacob, and to convert the dregs of Israel. Behold I have given thee to be the light of the Gentiles, that thou mayest be
Saint Thomas Aquinas—Summa Theologica

Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some
Thomas Watson—The Ten Commandments

The Books of the Old Testament as a Whole. 1 the Province of Particular Introduction is to Consider the Books of the Bible Separately...
CHAPTER XVIII. THE BOOKS OF THE OLD TESTAMENT AS A WHOLE. 1. The province of Particular Introduction is to consider the books of the Bible separately, in respect to their authorship, date, contents, and the place which each of them holds in the system of divine truth. Here it is above all things important that we begin with the idea of the unity of divine revelation--that all the parts of the Bible constitute a gloriously perfect whole, of which God and not man is the author. No amount of study devoted
E. P. Barrows—Companion to the Bible

Ripe for Gathering
'Thus hath the Lord God shewed unto me: and behold a basket of summer fruit. 2. And He said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the Lord unto me, The end is come upon My people of Israel; I will not again pass by them any more. 3. And the songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence. 4. Hear this, O ye that swallow up the needy, even to make the poor
Alexander Maclaren—Expositions of Holy Scripture

The Arguments Usually Alleged in Support of Free Will Refuted.
1. Absurd fictions of opponents first refuted, and then certain passages of Scripture explained. Answer by a negative. Confirmation of the answer. 2. Another absurdity of Aristotle and Pelagius. Answer by a distinction. Answer fortified by passages from Augustine, and supported by the authority of an Apostle. 3. Third absurdity borrowed from the words of Chrysostom. Answer by a negative. 4. Fourth absurdity urged of old by the Pelagians. Answer from the works of Augustine. Illustrated by the testimony
John Calvin—The Institutes of the Christian Religion

Journey to Jerusalem. Ten Lepers. Concerning the Kingdom.
(Borders of Samaria and Galilee.) ^C Luke XVII. 11-37. ^c 11 And it came to pass, as they were on their way to Jerusalem, that he was passing along the borders of Samaria and Galilee. [If our chronology is correct, Jesus passed northward from Ephraim about forty miles, crossing Samaria (here mentioned first), and coming to the border of Galilee. He then turned eastward along that border down the wady Bethshean which separates the two provinces, and crossed the Jordan into Peræa, where we soon
J. W. McGarvey—The Four-Fold Gospel

The Prophecy of Obadiah.
We need not enter into details regarding the question as to the time when the prophet wrote. By a thorough argumentation, Caspari has proved, that he occupies his right position in the Canon, and hence belongs to the earliest age of written prophecy, i.e., to the time of Jeroboam II. and Uzziah. As bearing conclusively against those who would assign to him a far later date, viz., the time of the exile, there is not only the indirect testimony borne by the place which this prophecy occupies in
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Lord Coming to his Temple
The LORD , whom ye seek, shall suddenly come to His temple; even the messenger of the covenant in whom ye delight: Behold, he shall come, saith the LORD of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? For he is like a refiner's fire, and like a fuller's soap, -- and he shall purify the sons of Levi -- that they may offer unto the LORD an offering in righteousness. W hereunto shall we liken the people of this generation? and to what are they like? (Luke 7:31)
John Newton—Messiah Vol. 1

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join
Hugh Binning—The Works of the Rev. Hugh Binning

An Exhortation to Love God
1. An exhortation. Let me earnestly persuade all who bear the name of Christians to become lovers of God. "O love the Lord, all ye his saints" (Psalm xxxi. 23). There are but few that love God: many give Him hypocritical kisses, but few love Him. It is not so easy to love God as most imagine. The affection of love is natural, but the grace is not. Men are by nature haters of God (Rom. i. 30). The wicked would flee from God; they would neither be under His rules, nor within His reach. They fear God,
Thomas Watson—A Divine Cordial

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

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