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Amos 4:1
Hear this word, ye kine of Bashan, thatare in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, Bring, and let us drink.

1 Kings 21:4
And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed, and turned away his face, and would eat no bread.

Proverbs 28:21
To have respect of personsis not good: for for a piece of breadthat man will transgress.

and turn.

Amos 5:12
For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gatefrom their right.

Isaiah 10:2
To turn aside the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, andthat they may rob the fatherless!

and a.

Leviticus 18:8,15
The nakedness of thy father's wife shalt thou not uncover: itis thy father's nakedness…

Ezekiel 22:11
And one hath committed abomination with his neighbour's wife; and another hath lewdly defiled his daughter in law; and another in thee hath humbled his sister, his father's daughter.

1 Corinthians 5:1
It is reported commonlythat there is fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.

maid.

Leviticus 20:3
And I will set my face against that man, and will cut him off from among his people; because he hath given of his seed unto Molech, to defile my sanctuary, and to profane my holy name.

2 Samuel 12:14
Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child alsothat is born unto thee shall surely die.

Ezekiel 36:20
And when they entered unto the heathen, whither they went, they profaned my holy name, when they said to them, Theseare the people of the LORD, and are gone forth out of his land.

they push the needy out of their way.
This phrase indicates a deliberate exclusion and marginalization of the needy, further illustrating the systemic injustice in society. The act of pushing suggests an active effort to remove the needy from places of opportunity or justice. This behavior contradicts the biblical mandate to care for the less fortunate, as seen inIsaiah 1:17, which calls for defending the oppressed. The cultural context of ancient Israel placed a high value on community and mutual support, making this behavior particularly egregious. The prophets frequently rebuked such actions, emphasizing God's concern for justice and righteousness.

A man and his father have relations with the same girl
This phrase addresses sexual immorality and the breakdown of family and societal norms. Such actions were explicitly forbidden in the Mosaic Law (Leviticus 18:8, 15), which sought to maintain purity and respect within family structures. The mention of both a man and his father engaging in relations with the same girl suggests a deep moral corruption and a disregard for God's commandments. This behavior not only violates personal and familial boundaries but also reflects a broader cultural decay. The prophets often used such examples to illustrate Israel's unfaithfulness to God, likening it to spiritual adultery.

and so profane My holy name.
The phrase underscores the spiritual implications of the aforementioned actions. To profane God's holy name means to bring dishonor to His character and reputation. In biblical theology, God's name is synonymous with His nature and presence. The Israelites were called to be a holy people, reflecting God's holiness to the nations (Leviticus 19:2). By engaging in injustice and immorality, they failed in their covenantal role, bringing shame upon God's name. This concept is echoed in the Lord's Prayer, where believers are taught to hallow God's name (Matthew 6:9), emphasizing the importance of living in a way that honors God.

“ They trample on the heads of the poor as on the dust of the earth ” (Amos 2:7a)

• This image pictures the powerful treating the vulnerable as if their lives are no more consequential than sidewalk dirt. CompareLeviticus 25:35–37, where the Lord commands Israel to sustain the poor, andProverbs 14:31, which warns that oppressing the poor shows contempt for their Maker.

• Amos exposes systemic mistreatment, not an isolated act. The wealthy—elders, judges, merchants—crush the impoverished under unjust deals (Amos 5:11;Micah 2:2).

• God hears the cries of the downtrodden (Exodus 22:22–24). When His covenant people ignore His heart for mercy, He judges them as harshly as pagan nations (Amos 1; 2:1–5).

“ …they push the needy out of their way ” (Amos 2:7b)

• The phrase depicts the needy being shoved aside from public spaces, courts, and markets.Isaiah 10:1–2 andJames 2:6 offer parallel rebukes: unjust laws and prejudice remove the vulnerable from protection.

• Instead of the open-handed generosity commanded inDeuteronomy 15:7–11, Israel barricaded access to resources and justice, revealing hearts hardened by greed.

• God links social justice with true worship (Isaiah 1:13–17;Amos 5:21–24). Neglect of the needy nullifies religious ritual.

“ A man and his father have relations with the same girl ” (Amos 2:7c)

• This detail exposes sexual exploitation layered on economic abuse. The “girl” is likely a servant or debt-bonded concubine with no voice.Leviticus 18:8 andDeuteronomy 27:20 forbid such incestuous behavior;1 Corinthians 5:1 shows how shocking this sin remains even in a pagan culture.

• The act reveals a calloused attitude toward God-given sexuality—treating a person as property, ignoring the image of God in her (Genesis 1:27).

• By naming both father and son, Amos shows depravity spanning generations; moral decay spreads when unchecked (Exodus 34:7;Hosea 4:1–2).

“ …and so profane My holy name ” (Amos 2:7d)

• Profaning God’s name means making His character appear common, tainted, or powerless (Leviticus 22:31–33;Ezekiel 36:20–23).

• Israel bore God’s covenant name before the nations (Exodus 19:5–6). When they oppressed and exploited, they broadcast a lie about who God is—saying by their lives that He tolerates injustice.

• The Lord’s response is judgment that vindicates His holiness (Amos 2:13–16). The same principle carries into the church: our conduct either adorns or blasphemes the doctrine of God (Titus 2:10;1 Peter 2:12).

Amos 2:7 confronts Israel for crushing the poor, sidelining the needy, and practicing vile sexual sin, all of which drag God’s name through the mud. The verse reminds believers that compassion, purity, and reverence for the Lord rise or fall together. When God’s people live differently from the world, His holiness is displayed; when they mimic the world’s selfishness, His reputation is maligned and judgment follows.

[17] Kuenen,Religion of Israel, vol. 1, pp. 92, 93.