Amos 8:6

KJV

That we may buy the poor for silver, and the needy for a pair of shoes; [yea], and sell the refuse of the wheat?

KJV (with Strong's)

That we may buy {H7069} the poor {H1800} for silver {H3701}, and the needy {H34} for a pair of shoes {H5275}; yea, and sell {H7666} the refuse {H4651} of the wheat {H1250}?

Complete Jewish Bible

buying the needy for money and the poor for a pair of shoes, and sweeping up the refuse of the wheat to sell!"

Berean Standard Bible

Let us buy the poor with silver and the needy for a pair of sandals, selling even the chaff with the wheat!”

American Standard Version

that we may buy the poor for silver, and the needy for a pair of shoes, and sell the refuse of the wheat?

Commentary

### SUMMARY
Amos 8:6 delivers a scathing prophetic indictment against the wealthy elite of Israel in the 8th century BCE, exposing their extreme avarice and the profound social injustice it engendered. This verse vividly portrays how the pursuit of material gain had so corrupted society that human beings, particularly the most vulnerable, were reduced to mere commodities, bought and sold for the most trivial sums, while even basic foodstuffs were adulterated for profit. It stands as a powerful testament to the moral decay resulting from unchecked greed and a disregard for divine law and human dignity.

### CONTEXT
* **Literary Context:** This verse is situated within Amos's third vision, which depicts a basket of summer fruit, symbolizing that the end has come for Israel (Amos 8:1-3). Following this vision, Amos launches into a direct accusation against those who exploit the poor. The preceding verses (Amos 8:4-5) set the stage by lamenting those who "swallow up the needy" and "make the poor of the land to fail," revealing the merchants' impatience for the Sabbath and New Moon festivals to end so they could resume their dishonest trading. They are eager to "make the ephah small, and the shekel great, and deal falsely with balances" in order to "buy the poor for silver, and the needy for a pair of shoes" (Amos 8:5-6). Thus, Amos 8:6 serves as the horrifying culmination and concrete illustration of the exploitative practices described, demonstrating the ultimate dehumanization that results from such systemic injustice.
* **Historical & Cultural Context:** Amos prophesied during the prosperous reign of Jeroboam II in the Northern Kingdom of Israel (c. 793-753 BCE). This era was marked by significant economic growth and expansion, but this prosperity was not evenly distributed. A stark divide emerged between the wealthy elite, who accumulated vast sums through oppressive practices, and the impoverished masses, who suffered under their exploitation. Culturally, Israel was a covenant people, bound by God's laws (Torah) which mandated justice, care for the poor, and fair economic dealings (e.g., [Deuteronomy 24:14-15](/deuteronomy/24-14-15 "Deuteronomy 24:14-15 - Wages for the Poor")). The practices condemned in Amos 8:6, such as buying the poor into slavery for paltry sums and selling inferior goods, were direct violations of these covenant stipulations, revealing a profound spiritual and moral apostasy despite outward religious observance.
* **Key Themes:** Amos 8:6 powerfully contributes to several overarching themes in the book of Amos and broader biblical theology. It highlights the theme of **Social Injustice and Oppression**, demonstrating the depths to which the powerful would sink to exploit the vulnerable, reducing human life to a commodity (a theme also seen in [Micah 2:1-2](/micah/2-1-2 "Micah 2:1-2 - Coveting and Seizing Property")). The verse underscores the **Devaluation of Human Dignity**, portraying a society where the inherent worth of individuals, made in God's image, was utterly disregarded for trivial financial gain. Furthermore, it exposes **Economic Dishonesty and Fraud**, as merchants not only enslaved the poor but also cheated customers by selling "the refuse of the wheat," a practice explicitly condemned by God's law (e.g., [Leviticus 19:35-36](/leviticus/19-35-36 "Leviticus 19:35-36 - Just Weights and Measures")). Ultimately, these actions are rooted in **Insatiable Greed and Materialism**, which Amos consistently condemns as a fundamental betrayal of the covenant relationship with Yahweh and a primary cause of Israel's impending judgment.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **buy (Hebrew, _qânâh'_):** This verb, H7069, means "to erect," "create," and by extension, "to procure, especially by purchase (causatively, sell)." In this context, it starkly emphasizes the act of acquiring human beings as property. The term highlights the transactional nature of the exploitation, where people are treated as mere objects to be bought and sold, rather than individuals with inherent worth.
* **needy (Hebrew, _ʼebyôwn'_):** This noun, H34, derives from a root meaning "to want" or "to desire," specifically in the sense of being destitute or impoverished, often implying a deep emotional or physical need. Unlike _dal_ (H1800), which can denote general weakness or thinness, _ʼebyôwn_ specifically emphasizes the state of utter destitution and dependence, making the exploitation described even more heinous as it targets those most vulnerable and desperate.
* **refuse (Hebrew, _mappâl'_):** This noun, H4651, comes from a root meaning "to fall," and refers to "a falling off," specifically "chaff" or "something pendulous, i.e., a flap." In the context of wheat, it denotes the worthless by-products of winnowing – the husks, broken kernels, or sweepings – that should be discarded. The act of selling this "refuse" as good grain underscores the pervasive fraud and complete lack of integrity among the merchants.

#### Verse Breakdown
* **"That we may buy the poor for silver":** This clause reveals the primary motivation and dehumanizing practice of the wealthy merchants. Their desire for profit was so overwhelming that they were willing to purchase the impoverished, treating them as chattel to be acquired for money. This practice likely refers to debt-slavery, where individuals, unable to pay their debts, were forced to sell themselves or their family members into servitude, a practice that, while regulated in Israelite law, was here being exploited and abused to an extreme degree.
* **"and the needy for a pair of shoes":** This phrase intensifies the preceding one, highlighting the utterly contemptible value placed on human life. A "pair of shoes" (H5275, _naʻal_) represents an extremely trivial amount, perhaps the smallest possible debt or a negligible sum. It underscores the profound moral bankruptcy of the society where the dignity and freedom of a person, particularly the most desperate, could be forfeited for such a paltry price, indicating an absolute disregard for their inherent worth.
* **"yea, and sell the refuse of the wheat?":** This final clause exposes another facet of their pervasive dishonesty. Not content with exploiting human beings, these merchants also defrauded their customers by selling inferior grain – the worthless sweepings, husks, or damaged kernels (H4651, _mappâl_) – as if it were good quality wheat (H1250, _bâr_). This demonstrates a complete lack of integrity in all their commercial dealings, illustrating that their greed knew no bounds, extending even to the most basic necessities of life for the common people.

#### Literary Devices
Amos 8:6 employs several powerful literary devices to underscore its message. The verse utilizes **Hyperbole** to emphasize the extreme nature of the exploitation; while literal debt-slavery existed, the idea of buying a person for "a pair of shoes" is a rhetorical exaggeration designed to shock the audience into recognizing the profound devaluation of human life. This phrase also functions as a stark **Symbolism** and **Metonymy**, where "a pair of shoes" symbolizes an utterly worthless amount, representing the contemptible price for which human beings were enslaved. The verse creates a sharp **Juxtaposition** between the immense value of human life and the triviality of the price paid for it, or between the sacredness of covenant law and the profanity of their actions. Furthermore, the question mark at the end ("yea, and sell the refuse of the wheat?") can be interpreted as a rhetorical question, implying a self-evident answer of condemnation, or as an expression of incredulous disgust from the prophet. The entire verse is an example of **Prophetic Indictment**, a direct and severe accusation against the people's sin.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 8:6 stands as a profound theological statement on God's unwavering commitment to justice and His fierce condemnation of oppression, particularly against the vulnerable. It reveals that true worship and covenant faithfulness are inextricably linked to ethical conduct and compassion for one's neighbor. The exploitation depicted—reducing humans to commodities and defrauding the poor—is not merely a social ill but a direct affront to God's character and His design for humanity. The Lord, who hears the cry of the oppressed, will not tolerate such systemic injustice, and His judgment is sure to follow those who enrich themselves at the expense of others' dignity and livelihood. This verse reminds us that economic practices are never morally neutral; they either reflect God's justice or defy it.

* [Deuteronomy 15:7-8](/deuteronomy/15-7-8 "Deuteronomy 15:7-8 - Lending to the Poor")
* [Proverbs 11:1](/proverbs/11-1 "Proverbs 11:1 - Dishonest Scales Are an Abomination to the Lord")
* [James 5:4](/james/5-4 "James 5:4 - The Cry of Oppressed Laborers")

### REFLECTION AND APPLICATION
Amos 8:6 serves as a timeless mirror, reflecting the enduring dangers of unchecked greed and the profound moral decay that results when human dignity is sacrificed for profit. For believers today, this passage compels us to examine our own hearts and the systems we participate in. It challenges us to cultivate a radical empathy for the marginalized, to advocate for justice in our communities and workplaces, and to ensure that our economic practices are rooted in integrity, fairness, and compassion, rather than exploitation. We are called to honor God by valuing every person as an image-bearer, resisting any mindset or system that reduces individuals to mere means for financial gain. Our pursuit of wealth must never override our commitment to ethical conduct and our responsibility to care for the vulnerable, reflecting God's own heart for justice and righteousness in all spheres of life.

#### Questions for Reflection
* **In what ways might modern economic systems, even subtly, devalue human dignity or exploit the vulnerable for profit?**
* **How does my own pursuit of financial security or gain align with, or diverge from, the biblical call for justice and compassion for the poor?**
* **What practical steps can I take to advocate for ethical business practices and support initiatives that uphold the dignity of all people?**

### FAQ
**How does Amos 8:6 relate to biblical laws about debt and slavery in ancient Israel?**

Answer: Amos 8:6 directly highlights the perversion of biblical laws concerning debt and servitude. While the Mosaic Law permitted a form of temporary servitude (not chattel slavery) for Israelites who fell into extreme poverty or debt (e.g., [Leviticus 25:39-40](/leviticus/25-39-40 "Leviticus 25:39-40 - Regulations for Hebrew Servants")), it was designed to be a protective measure, not an exploitative one. Such servitude was limited in duration, involved humane treatment, and mandated release in the Jubilee year. The law also prohibited charging interest to fellow Israelites (e.g., [Exodus 22:25](/exodus/22-25 "Exodus 22:25 - Loans to the Poor")). Amos 8:6 reveals that the wealthy elite in Israel had twisted these protective measures into a system of ruthless exploitation. Buying the poor "for silver" and the needy "for a pair of shoes" indicates that they were enslaving people for trivial debts, often through fraudulent means (as implied by the "false balances" in [Amos 8:5](/amos/8-5 "Amos 8:5 - Merchants' Impatience and Dishonesty")), and likely treating them inhumanely, in direct violation of the spirit and intent of God's covenant laws designed to protect the vulnerable.

### CHRIST-CENTERED FULFILLMENT
Amos 8:6, with its searing condemnation of the exploitation of the poor and the devaluation of human life, finds its ultimate answer and fulfillment in the person and work of Jesus Christ. Jesus consistently identified with the marginalized and oppressed, declaring His mission to "preach good news to the poor... to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed" (as quoted in [Luke 4:18](/luke/4-18 "Luke 4:18 - Jesus' Mission Statement")). Where the merchants in Amos bought and sold people for trivial sums, Jesus gave His own life, the ultimate price, to redeem humanity from the slavery of sin and death, elevating human dignity to its highest possible value (see [Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")). He taught radical generosity and warned against the deceitfulness of wealth, emphasizing that true treasure is found in serving God and others, not in accumulating earthly riches (e.g., [Matthew 6:19-21](/matthew/6-19-21 "Matthew 6:19-21 - Lay Up Treasures in Heaven")). Furthermore, Christ's coming establishes a kingdom where justice and righteousness prevail, where the poor are blessed, and the oppressors will face divine judgment (as seen in the parables of judgment, like [Matthew 25:31-46](/matthew/25-31-46 "Matthew 25:31-46 - The Judgment of the Nations")). Thus, the heart of God for justice, so powerfully expressed in Amos, is perfectly embodied and eternally secured in Christ's redemptive work and His future reign.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

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;

Amos 8:4

¶ Hear this, O ye that swallow up the needy, even to make the poor of the land to fail,

Nehemiah 5:8

And I said unto them, We after our ability have redeemed our brethren the Jews, which were sold unto the heathen; and will ye even sell your brethren? or shall they be sold unto us? Then held they their peace, and found nothing [to answer].

Joel 3:3

And they have cast lots for my people; and have given a boy for an harlot, and sold a girl for wine, that they might drink.

Leviticus 25:39

¶ And if thy brother [that dwelleth] by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant:

Leviticus 25:42

For they [are] my servants, which I brought forth out of the land of Egypt: they shall not be sold as bondmen.

Joel 3:6

The children also of Judah and the children of Jerusalem have ye sold unto the Grecians, that ye might remove them far from their border.