Exegetical and Hermeneutical Commentary of Amos 5:10
They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.
10. The prophet reverts to the subject of Amo 5:7, which was interrupted by Amo 5:8-9.
They hate him that reproveth in the gate, &c.] They are heedless ( Amo 5:7) of the claims of justice: they will not listen either to the exposure of wrong-doing or to the defence of innocence, in the public place of judgement. The same phrase, ‘the reprover in the gate,’ in a similar connexion, recurs Isa 29:21: it denotes the person, whether judge or advocate, who indicts, impeaches, seeks to convict, the wrong-doer; cf. Job 13:10; Job 22:4, and the corresponding subst. ‘reproof,’ or ‘indictment’ (R.V. ‘reasoning’), Job 13:6 The ‘gate’ more exactly the ‘gate-way,’ with a depth corresponding to the thickness of the wall, in which it was constructed, and no doubt with seats along each side is the Oriental forum: and it is often alluded to as the place in which the ‘elders’ sat, and justice was administered (e.g. Amo 5:12 ; Amo 5:15; Deu 21:19; Deu 22:15; Deu 25:7; Rth 4:1-2; Rth 4:11; Job 31:21; Psa 127:5).
him that speaketh uprightly ] sincerely or blamelessly (Jdg 9:16; Psa 15:2); any one who comes forward to speak honestly in defence of the innocent, is the object of their undisguised ‘abhorrence.’ Abhor forms a climax upon hate: cf. Psa 5:5 b, 6 b.
Fuente: The Cambridge Bible for Schools and Colleges
They hate him that rebuketh – The gate is the well-known place of concourse, where just or, in Israel now, unjust judgment was given Deu 25:7; Job 5:4; Job 31:21; 2Sa 15:2; Pro 22:22; Isa 29:21, where all was done which was to be done publicly Rth 4:1, Rth 4:11. Samaria had a large area by its chief gate, where two kings could hold court, and the 400 false prophets and the people, in great numbers, could gather 1Ki 22:10; 2Ch 18:9, and a market could be held 2Ki 7:1. Josiah brake down an idol-shrine, which was in one of the gates of Jerusalem 2Ki 23:8. The prophets seized the opportunity of finding the people together, and preached to them there. So it was even in the days of Solomon. Wisdom crieth without; she uttereth her voice in the streets; she crieth in the chief place of concourse, in the openings of the gates, in the city she uttereth her words, How long, ye simple ones, will ye love simplicity?… Pro 1:20-22, and again, She standeth in the top of high places, by the way, in the meeting of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors; Unto you, O men, I call, Pro 8:2-4. Jeremiah mentions two occasions, upon which God bade him reprove the king and people in the gates of Jerusalem Jer 17:19; Jer 19:2. There doubtless Amos and Hosea reproved them, and, for reproving, were hated. As Isaiah says, they lay a snare for him that reproveth in the gate Isa 29:21. They sinned publicly, and therefore they were to be rebuked publicly. They sinned in the gate by injustice and oppression, and therefore were to be rebuked before all, that others also might fear 1Ti 5:20.
And they abhor him that speaketh uprightly – Literally, perfectly. The prophets spoke perfectly , for they spoke the all-perfect word of God, of which David says, The law of the Lord is perfect, converting the soul Psa 19:7. Carnal eyes hate the light of truth, which they cast aside for execrable lies, closing to themselves the fountain of the divine mercy . Rup.: This is the sin which hath no remission; this is the sin of the strong and mighty, who sin not out of ignorance or weakness, but with impenitent heart proudly defend their sin, and hate him that rebuketh arid abhor him who dareth to speak perfectly, that is, not things which please them, but resisting their evil. This, like all other good of God and evil of man, met most in and against Christ. Rup.: Who is he who rebuked in the gate or who spake perfectly? David rebuked them, and spake much perfectly, and so they hated him and said, what portion have we in David, or what inheritance have we in the son of Jesse? 1Ki 12:16, Him also who spake these very words, and the other prophets they hated and abhorred. But as the rest, so this too, is truly and indubitably fulfilled in Christ, rebuking justly and speaking perfectly. He Himself saith in a Psalm, They that sat in the gate spake against Me Psa 69:12, wherefore, when He had said, he that hateth Me hateth My Father also Joh 15:23-25, and, now they have. both seen and hated both Me and My Father, He subjoined, that the word might be fulfilled that is written in their law, they hated Me without a cause. Above all then, we understand Christ, whom they hated, rebuking in the gate, that is, openly and in public; as He said, I spake openly to the world, and in secret have I said nothing Joh 18:20. He alone spake perfectly, Who did no sin, neither was guile found in His mouth. 1Pe 2:22. In wisdom also and doctrine, He alone spake perfectly, perfectly. and so wonderfully, that the officers of the chief priests and Pharisees who were sent to take, Him, said, Never man spake like this Man. Joh 7:45-46.
Jerome: it is a great sin to hate him who rebuketh, especially if he rebuke thee, not out of dislike, but out of love, if he doth it between thee and him alone Mat 18:15-17, if, taking with him a brother, if afterward, in the presence of the Church, so that it may be evident that he does not blame thee out of any love of detraction, but out of zeal for thine amendment.
Fuente: Albert Barnes’ Notes on the Bible
Amo 5:10
They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.
The hates of sin
Amos has here preserved a characteristic of the society of his time which throws much light on the real character of sin–its hatred of justice and truth.
1. They hate him that rebuketh in the gate. At the gate the princes of the East sat in judgment (Job 29:7; Psa 127:5). No wonder such men as Amos laboured amongst hated the judge. His practised eye pierced their disguise and detected the hypocrisy and sin that lurked for their prey. He was vested with power which could thwart all their purposes. No good man fears justice. It is the friend that frees him from the attack of his enemies, and preserves to him the peace and prosperity of his home.
2. But there is another particular added. They abhor him that speaketh uprightly. They could not even bear to hear the truth. Amaziah (Amo 7:12-13) resorts to stratagem to free the country of words that revealed the true condition of things (also 1Ki 22:8, also Ahab and Jezebels hatred of Elijah). The condemnation of sin is pronounced in this description of it. What can be said in defence of that which makes men hate justice and truth? Yet this spirit is widespread. See the story of the Greek who voted for the condemnation of Aristides because he was tired of hearing him called the just. Christ endured its utmost rancour.
The reasons for these hates of sin.
1. Justice is a reproof of its own course. Such words and deeds make conscience sting (Pro 9:8).
2. Justice snatches away the booty of sin, and truth (him that speaketh uprightly) robs it of the respect that even sin likes to have. Hence the hatred.
3. Warning of future punishment. These censures are warnings of the final judgment which God shall pronounce on sin. Who would cast in his lot with such men? (J. Telford, B. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. They hate him that rebuketh in the gate] They cannot bear an upright magistrate, and will not have righteous laws executed.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Either this is the prophets complaint of them without further expecting their compliance with his advice, or he foretells what they will do, judges and people.
They hate him that rebuketh; they both hate them that rebuke; judges hate the prophets, who rebuke corrupt judges; and the people hate impartial judges, if any such be among them.
In the gate; where judges sat, and where the prophets did many times deliver their message.
They abhor him that speaketh uprightly; they cannot brook any one that deals plainly and honestly with them, whether judge, prophet, or private person.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. him that rebuketh in thegatethe judge who condemns their iniquity in theplace of judgment (Isa 29:21).
abhor him that speakethuprightlythe prophet telling them the unwelcome truth:answering in the parallelism to the judge, “that rebukethin the gate” (compare 1Ki 22:8;Pro 9:8; Pro 12:1;Jer 36:23).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
They hate him that rebuketh in the gate,…. Openly and publicly in the courts of judicature: wicked judges hated the prophets of the Lord, such as Amos, who faithfully reproved them for the perversion of justice, even when they were upon the bench: or the people were so corrupt and degenerate, that they hated those faithful judges who reproved them for their vices in the open courts of justice, when they came before them, The former sense seems best, and more agreeable to the context:
and they abhor him that speaketh uprightly; not only hate him, but abhor him, cannot bear the sight of him, or to hear his name mentioned that speaks out his mind freely and honestly, and tells them of their sins, and advises them to repent of them, and leave them.
Fuente: John Gill’s Exposition of the Entire Bible
“They hate the monitor in the gate, and abhor him that speaketh uprightly. Amo 5:11. Therefore, because ye tread upon the poor, and take the distribution of corn from him, ye have built houses of square stones, and will not dwell therein; planted pleasant vineyards, and will not drink their wine. Amo 5:12. For I know how many are your transgressions, and how great your sins; oppressing the righteous, taking atonement money; and ye bow down the poor in the gate.” However natural it may seem to take and in Amo 5:10 as referring to prophets, who charge the ungodly with their acts of unrighteousness, as Jerome does, this explanation is precluded not only by basshaar (in the gate), since the gate was not the meeting-place of the people where the prophets were accustomed to stand, but the place where courts of judgment were held, and all the public affairs of the community discussed (see at Deu 21:19); but also by the first half of Amo 5:11, which presupposes judicial proceedings. Mokhach is not merely the judge who puts down unjust accusers, but any one who lifts up his voice in a court of justice against acts of injustice (as in Isa 29:21). , he who says what is blameless, i.e., what is right and true: this is to be taken generally, and not to be restricted to the accused who seeks to defend his innocence. is a stronger expression than . The punishment for this unjust oppression of the poor will be the withdrawal of their possessions. The . . boshes is a dialectically different form for , from , to trample down (Rashi, Kimchi), analogous to the interchange of and , a coat of mail, although as a rule passes into , and not into . For the derivation from , according to which would stand for (Hitzig and Tuch on Genesis p. 85), is opposed both to the construction with , and also to the circumstance that means to delay (Exo 32:1; Jdg 5:28); and the derivation suggested by Hitzig from an Arabic verb, signifying to carry one’s self haughtily towards others, is a mere loophole. Taking a gift of corn from the poor refers to unjust extortion on the part of the judge, who will only do justice to a poor man when he is paid for it. The main clause, which was introduced with lakhen , is continued with : “thus have ye built houses of square stones, and shall not dwell therein;” for “ye shall not dwell in the houses of square stones which ye have built.” The threat is taken from Deu 28:30, Deu 28:39, and sets before them the plundering of the land and the banishment of the people. Houses built of square stones are splendid buildings (see Isa 9:9). The reason for this threat is given in Amo 5:12, where reference is made to the multitude and magnitude of the sins, of which injustice in the administration of justice is again held up as the chief sin. The participles and are attached to the suffixes of and : your sins, who oppress the righteous, attack him, and take atonement money, contrary to the express command of the law in Num 35:31, to take no kopher for the soul of a murderer. The judges allowed the rich murderer to purchase exemption from capital punishment by the payment of atonement money, whilst they bowed down the right of the poor. Observe the transition from the participle to the third person fem., by which the prophet turns away with disgust from these ungodly judges. Bowing down the poor is a concise expression for bowing down the right of the poor: compare Amo 2:7 and the warnings against this sin (Exo 23:6; Deu 16:19).
Fuente: Keil & Delitzsch Commentary on the Old Testament
It is probable that in this verse also, the judges are reproved by the Prophet, though what is here said may be extended to the whole people: but as nearly the whole discourse is leveled against the judges, I readily subscribe to the opinion, that the Prophet now accuses the judges on this account, — because they could not bear to be reproved for the great license they allowed themselves, but, on the contrary, abhorred all those who reproved them. What then he says as to the reprover being hated in the gate, is to be thus explained: When judges sat in the gate and perverted justice and right, and when any one reminded them of their duty, they haughtily rejected all admonitions, and even hated them. In the gate then, that is, They who ought to rule others, and to correct whatever vice there may be among the people, cannot themselves bear any reprover, when their own vices require strong remedies.
And well would it be, if this disease were healed at this day. We indeed see that kings, and those in authority, wish to be deemed sacred, and they will allow no reproof. Instantly the majesty of God is violated in their person; for they complain and cry out, whenever teachers and God’s servants dare to denude their wicked conduct. This vice then, which the Prophet condemns, is not the vice of one time; for, even in the present day, those who occupy the seats of judgment wish to be exempt from all reproofs, and would claim for themselves a free liberty in sinning, inasmuch as they think not that they belong to the common class of men, and imagine themselves exempt from all reprehension; in short, they wish to rule without any equity, for power with them is nothing but unbridled licentiousness. We now understand the Prophet’s meaning. It now follows —
Fuente: Calvin’s Complete Commentary
(10) Rebuker in the Gate.The person so described might be the prophet himself. So also he that speaketh uprightly.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
The Second Indictment On Israel Amo 5:10-13 ).
This second indictment is fuller than the first (Amo 5:7), and is written in chiastic form. Thus:
a It opens with reference to those who reprove or speak uprightly being ‘abhorred’ (Amo 5:10).
b It then refers to the unjust treatment of the poor (Amo 5:11 a).
c Central is the warning of what the consequences will be for them (Amo 5:11 b).
b Further reference is then made to the unjust treatment of the poor (Amo 5:12)
a And it closes with the idea that therefore the wise keep silent in such a time (Amo 5:13).
Amo 5:10
“They hate him who reproves in the gate,
And they abhor him who speaks uprightly.”
One sign that evil has become prevalent is the attitude of people towards justice. Here we learn that in Israel those who rightly reproved men’s crimes at the place of justice (the gate area was where the town court would be held, compare Rth 4:1-11; Deu 22:15; Deu 25:7) were hated, while those who spoke uprightly as witnesses were abhorred. The wealthy did not want justice, they wanted favours. This despising of righteousness is the regular experience of the godly. Men will speak well of righteousness when it does not affect them, but they do not like to be reminded of their sins, nor do they like their false dealings to be exposed..
Amo 5:11
“Forasmuch therefore as you trample on the poor,
And take exactions from him of wheat,
And another main sign of the evil in society was that the poor were trampled on (caused to be bowed down), and not given justice (see Exo 23:6; Deu 16:19), and more was exacted from them than was reasonable. The lessee paid his rent in produce, and the point here was that he tended to be overcharged by greedy land-owners (who may well have seized his land in the first place). A society can always be judged by how it treats its poor, and price-fixing, and seeking to make larger profits than are justified are examples of it.
Amo 5:11
You have built houses of hewn stone,
But you will not dwell in them,
You have planted pleasant vineyards,
But you will not drink their wine.”
The consequence of the evil in society was that they would not finally benefit by all the effort that they had put in. Their possessions too would be trampled on. While they had been able to build themselves houses of hewn stone, expensive and probably obtained by harsh labour, their occupation of them would be temporary. And while they had planted lush vineyards with a view to good times ahead, the wine would go to others. This would be YHWH’s judgment on their sins. All that they had built up would be lost, and they would be left with nothing.
Amo 5:12
“For I know how many and varied are your transgressions,
And how mighty are your sins,
You who afflict the just, who take a bribe,
And who turn aside the needy in the gate (from their right).”
The sinfulness of their society was then reiterated. Their transgressions against YHWH’s Law were many and varied, and their sins were large. For their justices, the very men who should have been ensuring the fairness of society, afflicted the righteous and took bribes, and when the needy came for justice they did not receive their rights.
Amo 5:13
‘Therefore he who is prudent will keep silence in such a time, for it is an evil time.’
The consequence of living in such a society was that prudent men did not speak out, because the time was evil. They knew that things had come to such a state that their words could only bring trouble on themselves and would do no good. That was why Amos had had to come to speak out for them. It was something only a prophet called by YHWH could risk. But there is also something ominous about the words, for they suggest that such efforts would be pointless because the society in question was beyond hope and beyond redemption.
Fuente: Commentary Series on the Bible by Peter Pett
Amo 5:10 They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.
Ver. 10. They hate him that rebuketh in the gate ] In dome iudicii, saith the Chaldee: for the gate was the place of judgment, Amo 5:12 ; Amo 5:15 Deu 17:5 ; Deu 17:12 ; Deu 17:15 . Those, then, that did not approve and applaud the oppressions and wrongdealings of the judges, and rich bribers, but cried out against such, and took the same liberty to rebuke them that they did to commit them, these were hated, cane peius et angue, worse than any toad. Thus Ahab hated Micaiah, the Sodomites Lot, the Jews Jeremiah, their successors Christ, the Baptist, Stephen, Paul. Thus those of Geneva hated Farellus, their faithful minister, tried him for his life, banished him out of their territories. Thus afterwards some of them hated Calvin, calling him Cain; yea, calling their dogs Calvin, in derision and detestation of him. And thus Bishop Ridley, lamenting the state of England, even of thy greatest magistrates, saith he, some (the king’s Highness excepted) evermore unkindly and ungently against those that went about most busily and wholesomely to cure their sore backs, spurned privily, and would not spare to speak evil of them, even to the prince himself; and yet would they toward the same preachers outwardly bear a jolly countenance and fair face. As for Latimer, Lever, Bradford, Knox, their tongues were so sharp, they ripped in so deep in their galled backs, to have purged them, no doubt, of their filthy matter that was festered in their hearts, of insatiable covetousness, of filthy carnality and voluptuousness, of intolerable ambition and pride, of ungodly loathsomeness to hear poor men’s cases, and to hear God’s word. And these men, of all others, these magistrates then could never abide, &c. Thus he, and much more to the same purpose. They were then sick of a Noli me tangere, do not be touched by me, and so, alas, they are still. How few Vespasians to be found, of whom Quintilian testifieth, that he was patientissimus veri, one that would patiently hear the naked truth of things; not toothless truths only, but such as touched to the quick! How few Davids, that loved Nathan the better ever after, for dealing so plainly and faithfully with him, and made him of his cabinet council! How few Queen Elizabeths, who called often for her Deering by whom she was barely told of her faults; though the bishops, those court parasites, would never suffer him to preach more before her! The Queen of Navarre would not hearken to such ministers as disliked that fatal French match (that gave opportunity afterwards to the Parisian Massacre) in regard of the diversity of religions; but inclined rather to those that smoothed her up, and told her that it would lay the foundation of a lasting and most happy peace. And generally of those French Reformed churches it was observed, that for some years before that bloody massacre they affected a frothy, flashy kind of preaching; and cared not for that which came home to the conscience. See my Common Place of Admonition.
And they abhor him that speaketh uprightly
And ye take from him burdens of wheat
Ye have built houses of hewn stone
But ye shall not dwell in them
Ye have planted pleasant vineyards
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Amo 5:10-13
10They hate him who reproves in the gate,
And they abhor him who speaks with integrity.
11Therefore because you impose heavy rent on the poor
And exact a tribute of grain from them,
Though you have built houses of well-hewn stone,
Yet you will not live in them;
You have planted pleasant vineyards, yet you will not drink their wine.
12For I know your transgressions are many and your sins are great,
You who distress the righteous and accept bribes
And turn aside the poor in the gate.
13Therefore at such a time the prudent person keeps silent, for it is an evil time.
Amo 5:10 They hate him who reproves in the gate Those (honest judges, true witnesses) who tried to stand up and defend the poor and helpless (exactly who this refers to is uncertain, some kind of legal advocate) were vehemently attacked by the status quo leadership (cf. Isa 59:14-15). This is another allusion to Deuteronomy’s cursing and blessing section (cf. Deu 27:25).
The gate was the place of justice in the ancient Near East (cf. Deu 25:1-3; Rth 4:1-12). This is where the elders of the communities sat (cf. Deu 19:12; Deu 21:3; Deu 21:8; Deu 21:19; Deu 21:3; Deu 21:8; Deu 22:15; Deu 25:7-8). These elders are addressed by Amos.
abhor This (BDB 1073, KB 1765, Piel IMPERFECT) is a strong VERB, often used to denote God’s rejection of idolatry. It is parallel to hate in this context.
NASBintegrity
NKJVuprightly
NRSV, NJBthe truth
TEVthe whole truth
The term’s (BDB 1071) basic meaning is to be exact or straight. This metaphor for moral/ethical uprightness was derived from the word for a palm tree. Notice its usage.
1. Noah, Gen 6:9
2. Abraham, Gen 17:1
3. peace offerings, Lev 22:21
4. godly Israelites, Deu 18:13; Pro 2:7; Pro 10:9
5. God, Deu 32:4 2Sa 22:31; 2Sa 22:33; Psalms 18; Psalms 30, 32
6. Job, Job 1:1; Job 1:8; Job 2:3
7. God’s word, Psa 19:7
Amo 5:11 -b The first two poetic lines of this verse document some of the abuses of the poor:
1. heavy rent (i.e., taken from Akkadian root) or trample on (i.e., taken from Hebrew root to trample [BDB 143, KB 165, Poel INFINITIVE CONSTRUCT], cf. NKJV, NRSV, NJB).
2. a tax on food
3. bribery at the gate (cf. Amo 5:12)
The term poor (see note at Amo 2:7) may refer to peasant farmers (see note at NIDOTTE, vol. 1, p. 951).
Amo 5:11 -e This is another curse for violation of the Mosaic Covenant (cf. Deu 28:30; Deu 28:39). The rich had built luxurious homes (well-hewn stone) by exploiting the poor (cf. Amo 5:11-12). But God would not let them live with their ill gotten gain (cf. Mic 6:15). This is an allusion to the Assyrian exile.
Amo 5:12 This verse, like Amo 5:10-11, lists the sins of the wealthy class against the poor (possibly small farmers) and underprivileged. These are the very ones the ethical God cares about because of their helplessness and vulnerability (cf. Deu 10:18; Deu 14:29; Deu 16:11; Deu 24:17-22; Deu 26:12-13; Deu 27:19). This is another Deuteronomic emphasis. The prophets always looked back to the Mosaic Covenant.
The term translated bribe (BDB 497, cf. Exo 23:8; Deu 16:19; Deu 27:25; 1Sa 12:3; Pro 6:35) is the same term used to describe God’s covering, atoning for sin. This important theological term is used here in a derived sense of covering someone’s hand or eyes. It is a shocking use of a wonderful theological term.
Amo 5:13 This is a very difficult verse because it seems to go against all that the prophet himself advocates and practices. This again may be a play on the semantic field of the PARTICIPLE, he who is prudent (BDB 968, KB 1328, Hiphil PARTICIPLE). The Hiphil can mean
1. look at (to make one wise, cf. Gen 3:6)
2. give attention to (e.g., Deu 32:29)
3. have comprehension (e.g., Dan 1:4; Dan 9:25)
4. give insight, teach (e.g., Dan 9:22; Dan 11:33; Dan 11:35)
5. act prudently (e.g., Amo 5:13)
6. prosper (e.g., Isa 52:13; Jer 10:21)
7. cause to prosper (e.g., Deu 29:9)
A good example of how this term can mean #5 or #6/#7 see Jer 23:5. If so used here, this may be another allusion to Deuteronomy (i.e., Deu 29:9). They were meant to prosper in God’s blessing (cf. Deuteronomy 27-29), but they were prospering because they were breaking Moses’ Covenant in their treatment of the powerless of their society.
It is also possible (UBS, Handbook, pp. 106-109) to see the key to the structure related to the two people addressed in Amo 5:10.
1. they hate. . .they abhor, this group is addressed in Amo 5:11-12
2. who reproves. . .who speaks with integrity, these were addressed in Amo 5:13
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
They hate, &c. The connection is not “difficult”. The Structure is the commentary. Compare Isa 29:21.
him that rebuketh, &c. = the reprover.
in the gate: i.e. before the judge.
uprightly = truthfully.
Fuente: Companion Bible Notes, Appendices and Graphics
Amo 5:10-13
Amos days were evil times (Amo 5:10-13)
They hate him that reproves in the gate, and they abhor him that speaks uprightly. Foreasmuch therefore as ye trample upon the poor, and take exactions from him of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink the wine thereof (Amo 5:10-11).
Apparently Israel had some just judges that reproved sinful activity and spoke uprightly. Said judges were hated by the people because they put a barrier of resistance to their illegal operations. Many of the Israelites were out to make a dollar at the expense of others. The wicked among Israel stole from the poor and built beautiful houses for themselves. The Lord said that those who do such things will have no time in those luxurious homes to enjoy them because He will remove them.
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 (Amo 5:12).
The omniscience of God is depicted in that he sees and knows all the secret sins of the peoples hearts and outward doings. Three sins of Israel are specifically mentioned to identify them as mighty sinners. Israel afflicted the just in that they apparently persecuted them (cf. 2Ti 3:12). Israels character was one of irritation when someone tried to halt their sinful activities. Israel took bribes to do unrighteous and unjust acts. Israels character is revealed to be more interested in money than doing what was right. Israels character was one of selfishness as well. When there was a needy one who begged for help they thumbed their nose up at him.
Therefore he that is prudent shall keep silence in such a time; for it is an evil time (Amo 5:13).
Times such as these ought to cause the prudent to remain silent. The prudent man was defined by Hosea as one who is wise and understands that the ways of Jehovah are right, and the just shall walk in them; but transgressors shall fall therein (Hos 14:9). The prudent of Amos day may see brethren doing all manner of evil yet as he assess the prevailing character among the people he ought to determine that it will only cause harm to speak up. The people were far past reproof. Those who did try to help them were only persecuted. Amos identifies his days as, an evil time.
Fuente: Old and New Testaments Restoration Commentary
hate: Amo 7:10-17, 1Ki 18:17, 1Ki 21:20, 1Ki 22:8, 2Ch 24:20-22, 2Ch 25:16, 2Ch 36:16, Pro 9:7, Pro 9:8, Isa 29:21, Jer 20:7-10, Joh 7:7, Joh 15:19, Joh 15:22-24, Rev 11:10
abhor: Jer 17:16, Jer 17:17, Joh 3:20, Joh 8:45-47
Reciprocal: Gen 34:20 – the gate Lev 13:10 – quick raw flesh Lev 26:43 – their soul Deu 33:11 – smite Rth 4:1 – to the gate 2Ch 18:7 – I hate him Pro 15:12 – scorner Pro 24:7 – openeth Jer 26:9 – Why Jer 38:7 – the king Eze 3:26 – and shalt Amo 5:12 – in the Amo 5:15 – establish Mic 3:2 – hate Joh 8:6 – as though
Fuente: The Treasury of Scripture Knowledge
Amo 5:10. This verse describes a kind of character that has existed ever since there has been man on the earth. It is not always manifested in the same way, but the principle is the same. The reason a man is hated who rebukes sin is that the person rebuked realizes he is guilty and does not want to be reminded of It. The rebuke does not always have to be done directly or in words. It may be done by the righteous life of one in contrast with the wicked life of the other, the good life being a silent rebuke to the other. It is thus we read about the first family where Cain and Abel had their experience. There is nothing said about Abels rebuking Cain verbally, but his righteous life was a stinging rebuke of Cain’s evil one. So John says that Cain slew Abel “because his own works were evil, and his brother’s righteous (1Jn 3:12). The people of Israel did not like to be told of their sins, so they insisted that the teachers give them messages that suited them (Jeremiah 5: 81; Isa 30:10). Since the people wanted the teachers to give this false instruction, they catered to them and hence brought upon them the wrath of God. Another had thing that resulted from the practice of false teaching was the chance it gave them of making improper rules of conduct, and that also opened the way for them to impose upon the poor,
Fuente: Combined Bible Commentary
Amo 5:10. They hate him that rebuketh in the gate The usual place of administering justice, and of reproving and passing judgment on iniquity. The prophet now, after having descanted upon Gods wondrous power, returns to enumerate the crimes of the Israelites; and begins with telling them, that they in general hated the judges who reproved them for their injurious conduct and acts of fraud or violence, and endeavoured to do justice to the oppressed. And besides this, they hated the prophets and private persons who rebuked ungodliness and unrighteousness, and exhorted men to the practice of piety and virtue.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
5:10 They hate him {f} that rebuketh in the gate, and they abhor him that speaketh uprightly.
(f) They hate the Prophets, who reprove them in the open assemblies.
Fuente: Geneva Bible Notes
Another accusation of legal injustice 5:10-13
This pericope is also chiastic. Intimidation and abusive treatment flank an announcement of covenant violation.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Amos cited other reasons for the coming judgment. The Israelites hated judges who reproved evildoers in the city gate, where the court convened, and witnesses who spoke the truth. When influential people in a society despise the truth, there is little hope that it will remain stable and secure.