Hate evil and love good; establish justice in the gate. Perhaps the LORD, the God of Hosts, will be gracious to the remnant of Joseph." Hate evilThe phrase "Hate evil" is a direct call to action, urging believers to have a strong aversion to what is morally wrong or wicked. The Hebrew word for "hate" is "שָׂנֵא" (sane), which implies a deep-seated aversion or intense dislike. In the context of ancient Israel, this command was particularly poignant as the nation was rife with idolatry and injustice. The call to hate evil is not just a passive dislike but an active rejection of sin, aligning with God's own nature, as He is holy and cannot tolerate evil. This phrase challenges believers to examine their own lives and society, to discern and reject what is contrary to God's will. love good
The phrase "love good" complements the previous command and is equally forceful. The Hebrew word for "love" is "אָהַב" (ahav), which conveys a deep affection and commitment. To "love good" means to actively pursue and cherish what is righteous and just. In the historical context of Amos, this was a call to return to the covenantal values that God had established with Israel. It is a reminder that true love for God is demonstrated through a love for what is good, just, and true. This phrase encourages believers to cultivate a heart that delights in righteousness and seeks to embody God's goodness in all aspects of life. establish justice in the gate
The phrase "establish justice in the gate" refers to the place where legal matters were traditionally settled in ancient Israelite society. The "gate" was not just a physical location but a symbol of civic authority and community life. The Hebrew word for "justice" is "מִשְׁפָּט" (mishpat), which encompasses fairness, equity, and righteousness. In Amos's time, the gates had become places of corruption and injustice, where the poor and marginalized were often denied their rights. This command is a call to restore integrity and fairness in societal structures. For contemporary believers, it serves as a reminder to advocate for justice and righteousness in all areas of life, ensuring that the vulnerable are protected and that God's standards are upheld. Perhaps the LORD, the God of Hosts
The phrase "Perhaps the LORD, the God of Hosts," introduces a note of hope and possibility. The use of "perhaps" (אוּלַי, ulay) suggests that while God's judgment is imminent, there is still an opportunity for repentance and divine mercy. "The LORD" (יְהוָה, Yahweh) is the covenant name of God, emphasizing His faithfulness and sovereignty. "The God of Hosts" (אֱלֹהֵי צְבָאוֹת, Elohei Tzevaot) underscores His supreme authority over the heavenly armies and all creation. This phrase reassures believers that God is both just and merciful, and that sincere repentance can lead to restoration. It encourages a humble reliance on God's grace and a recognition of His power to transform lives and societies. may be gracious to the remnant of Joseph
The phrase "may be gracious to the remnant of Joseph" highlights the potential for divine favor upon a faithful remnant. "Gracious" (חָנַן, chanan) implies showing favor or mercy, often undeserved. The "remnant of Joseph" refers to the northern kingdom of Israel, often associated with the tribes of Ephraim and Manasseh, descendants of Joseph. Despite the nation's widespread sin, there remains a faithful few who seek God's ways. This phrase offers hope that God's grace can prevail even in times of judgment, preserving those who remain true to Him. It serves as an encouragement for believers to remain steadfast in faith, trusting in God's mercy and the promise of redemption for those who earnestly seek Him. Persons / Places / Events 1. AmosA prophet from Tekoa, a small town in Judah, who was called by God to deliver messages of judgment and repentance to the Northern Kingdom of Israel. 2. The Northern Kingdom of IsraelDuring Amos's time, Israel was experiencing prosperity but was spiritually and morally corrupt, leading to God's impending judgment. 3. The GateIn ancient Israelite cities, the gate was a place of legal proceedings and public affairs, symbolizing justice and community leadership. 4. The LORD, the God of HostsA title emphasizing God's sovereignty and power over all heavenly armies, underscoring His authority to judge and show mercy. 5. The Remnant of JosephRefers to the remaining faithful people of the Northern Kingdom, descendants of Joseph's sons, Ephraim and Manasseh, who were part of the tribes of Israel. Teaching Points Hate Evil, Love GoodAs believers, we are called to actively reject evil and embrace goodness in our thoughts, actions, and relationships. This requires discernment and a commitment to God's standards. Establish JusticeJustice should be a foundational principle in our communities and personal lives. We are to advocate for fairness and righteousness, especially in positions of influence. Hope in God's GraceEven in times of judgment, there is hope for God's grace and mercy. Our repentance and pursuit of righteousness can lead to divine favor and restoration. Community ResponsibilityThe call to establish justice "in the gate" highlights the importance of community involvement and leadership in promoting godly values. Remnant TheologyGod's promise to the remnant of Joseph reminds us that He preserves a faithful group even in times of widespread unfaithfulness, encouraging us to remain steadfast. Bible Study Questions 1. How can we practically "hate evil and love good" in our daily lives, and what challenges might we face in doing so? 2. In what ways can we contribute to establishing justice in our communities, workplaces, or churches? 3. Reflect on a time when you experienced God's grace in a situation where you sought to do good. How did this impact your faith journey? 4. How does the concept of a "remnant" encourage you in your walk with God, especially when you feel like a minority in your faith? 5. How can the teachings of Amos 5:15 be applied to current societal issues, and what role can the church play in addressing these issues? Connections to Other Scriptures Micah 6:8This verse echoes the call to act justly, love mercy, and walk humbly with God, reinforcing the theme of justice and righteousness. Romans 12:9Paul instructs believers to abhor what is evil and cling to what is good, paralleling Amos's exhortation to hate evil and love good. Isaiah 1:17Isaiah calls for learning to do good, seeking justice, and correcting oppression, aligning with the call to establish justice in Amos. People Amos, JosephPlaces Beersheba, Bethel, Damascus, Gilgal, GomorrahTopics Almighty, Armies, Courts, Establish, Evil, Gate, Gracious, Hate, Haters, Hosts, Joseph, Judgment, Justice, Love, Lovers, Maintain, Mercy, Perhaps, Pity, Public, Remnant, RestDictionary of Bible Themes Amos 5:15 5383 lawsuits
5875 hatred
8737 evil, responses to Amos 5:4-15 5541 society, negative Amos 5:7-15 5270 court
8783 neglect Amos 5:14-15 1050 God, goodness 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 PathThe 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 Links Amos 5:15 NIVAmos 5:15 NLTAmos 5:15 ESVAmos 5:15 NASBAmos 5:15 KJV
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