Exegetical and Hermeneutical Commentary of Amos 5:22
Though ye offer me burnt offerings and your meat offerings, I will not accept [them]: neither will I regard the peace offerings of your fat beasts.
22. The commonest and most popular kinds of sacrifice are particularized as rejected by Jehovah. The burnt – and peace -offerings are often mentioned in the historical books, and were frequently sacrificed together (Exo 20:24; Exo 32:6; Jdg 20:26; Jdg 21:4; 1Sa 10:8 ; 1Sa 13:9; 2Sa 6:17; 2Sa 24:25 ; 1Ki 3:15; cf. Isa 1:11, where ‘the fat of fed beasts’ is an allusion to the peace-offering). The peace-offering, being the sacrifice most commonly offered, is also often called ‘sacrifice’ (lit. slaughtering) simply: Exo 18:12; Deu 12:6; 1Sa 6:15 al.).
meat offerings ] meal – offerings, or cereal offerings. The word ‘meat’ has altered its meaning since the time when the A.V. was made, and is now restricted to flesh: so that the rendering ‘meat offering’ for offerings consisting exclusively of either parched corn or various preparations of flour (see Leviticus 2) has become altogether misleading. The Heb. word minah means properly a present or gift, especially one offered to a king or noble, to do him homage or secure his favour (Gen 32:13; Gen 43:11; 1Sa 10:27), and euphemistically for tribute, 2Sa 8:2; 2Sa 8:6 &c.: hence it is used sometimes in a general sense of gifts offered in sacrifice to God (Gen 4:3-5; Num 16:15; 1Sa 2:17 ; 1Sa 2:29; 1Sa 26:19); in the priestly sections of the Pent., on the other hand, it is used exclusively in the narrower and technical sense of a ‘meal-offering.’ It seems therefore that the custom must have gradually grown up of designating animal sacrifices by their special names (burnt-offering, peace-offering &c.), while minah was more and more restricted to vegetable offerings alone. This double application of the term sometimes makes it uncertain whether ‘offering’ in general, or ‘meal-offering’ in particular, is denoted by it. Where, however, as here, it stands beside the names of two other species of sacrifice, it has the presumption of being used to denote a special kind likewise (cf. Jos 22:23; Jdg 13:23; 1Ki 8:64).
fat beasts ] or fatlings, 2Sa 6:13 , 1Ki 1:9; 1Ki 1:19 ; 1Ki 1:25, and (in the same connexion) Isa 1:11 (where, on account of the word fat, with which it is joined, it is in the English version rendered fed beasts). In the ‘peace-offering’ the fat parts were those which were specially set apart to be “burnt” ( ), i.e. consumed in sweet smoke (cf. on Amo 4:5), upon the altar (Lev 3:3-5; Lev 3:9-11; Lev 3:14-16).
Fuente: The Cambridge Bible for Schools and Colleges
Verse 22. The peace-offerings of your fat beasts.] merieychem probably means buffaloes; and so Bochart.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Though ye, that have departed from my temple, law, and institutions, you of the ten tribes, offer me burnt-offerings; which was wholly burnt on the altar; no part due to any but God; of this these hypocrites had a high esteem, Mic 6:6, because they accounted it an entire gift to God.
And your meat-offerings; to your burnt-offering add the other, your meat-offering also, as Lev 2:1,2; Num 6:17. See Joe 1:13; 2:14.
I will not accept them; it may be a meiosis, I will hate them, as Amo 5:21.
Neither will I regard the peace-offerings; your thank-offerings too, of which Lev 6:12; 7:15, your praises for your prosperity, are no better pleasing neither.
Of your fat beasts: in these peace-offerings, though you bring the best, the fattest, yet you bring nothing but a beast, for you leave your hearts with your sins; and you have no warrant from God to do this, nay, you are prohibited, for you are to offer only at Jerusalem, and at the temple.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22. meat offeringsflour, &c.Unbloody offerings.
peace offeringsofferingsfor obtaining from God peace and prosperity. Hebrew, “thankofferings.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Though ye offer me burnt offerings, and your meat offerings, I will not accept [them],…. The daily burnt offerings, morning and night, and others which were wholly the Lord’s; and the “minchah”, or bread offering, which went along with them; in which they thought to do God service, and to merit his favour; but instead of that they were unacceptable to him, being neither offered up in a proper place, if in a right manner according to the law of Moses; however, not in the faith of the great sacrifice, Christ; nor attended with repentance towards God:
neither will I regard the peace offerings of your fat beasts; even though their peace offerings were of the best of the herd. Aben Ezra says the creature here meant is the same which in the Ishmaelitish or Arabic language is called “giamus”, a creature bigger than an ox, and like one, which is called a buffle or buffalo. And so Ben Melech says it means one of the kinds of the larger cattle; for not a lamb, a ram, or a sheep, is meant, as the word is sometimes rendered by the Septuagint, but a creature like an ox; not larger, or the wild ox, as the above Hebrew writers, but smaller; with which agrees the description Bellonius n gives of the Syrian “bubalus” or “buffalo”, which he calls a small ox, full bodied, little, smooth, sleek, fat, and well made; and is no doubt the same the Arabs call “almari”, from its smoothness.
n Apud Bochart. Hierozoic. p. 1. l. 2. c. 28. col. 283.
Fuente: John Gill’s Exposition of the Entire Bible
When ye offer me sacrifices and your gift, etc. מנחה, meneche, properly means a gift of flour, which was an addition to the sacrifice; but it is often taken generally for any kind of offering. It is indeed certain that the Prophet meant, that however much the Israelites accumulated their ritual observances, they did nothing towards appeasing God, inasmuch as they observed not the law that was given them; and they turned also to a wrong purpose their sacrifices; for they did not exercise themselves in piety and in the spiritual worship of God, but, on the contrary, spread veils before God, that by presenting a fictitious form of worship, they might cover all their sins; for they thought themselves to be hidden from God.
This is the reason why the Prophet declares that these offerings would not be received by God, לא ארצה, la areste, I will not accept them. The Prophet no doubt alludes here to those promises, which are to be found everywhere in the law, as he did when he said in the last verse, לא אריח, la arich, I will not smell רוחה, ruch, means to smell; and Moses often uses the expression, that God is delighted with the odour of sacrifices, or with the smell of incense. But when the Lord declares that odour is pleasant to him, he means that it is so, provided the people sacrificed rightly, that is, when they brought not sacrifices as false veils to cover their sins, but as true and real evidences of their faith and repentance; God promised in that case that sacrifices would be a sweet odour to him. Now, on the contrary, he declares that the perfume would not be acceptable to him, nor sacrifices appeasing. But sacrifices not only were acceptable to God, but also pacified him. Since then the Lord had so often said, that he would be propitious to his people, when sacrifices were offered, it was necessary expressly to cut off this confidence from the Israelites, when they dealt not faithfully with God. God never disappointed his true worshipers, but ever received them into favor, provided they approached him in sincerity. But as these hypocrites dealt falsely with him, they were necessarily disappointed of their hope, as the Prophet here declares.
The peace-offerings of your fat things, he says, I will not regard God indeed promised in the law that he would regard their sacrifices provided they were lawful; but as the Israelites had in two ways departed from pure worship, God now justly says, I will not look on your sacrifices, nor on the peace-offerings of your fat things He calls them the peace-offerings of fat things, intimating, that though the beasts were the choicest, they would not yet be acceptable to him; for the Lord regards not fatness, as he needs neither meat nor drink. Then, in a word, the Prophet here sets this fatness in opposition to true godliness and obedience too. In both respects there was, as we have seen, a defect among the Israelites; for they obeyed not the law as to its outward requirements, and their hearts were impure and perverse: hence all their sacrifices were necessarily polluted and corrupt.
Fuente: Calvin’s Complete Commentary
Amo 5:22 Though ye offer me burnt offerings and your meat offerings, I will not accept [them]: neither will I regard the peace offerings of your fat beasts.
Ver. 22. Though ye offer me burnt offerings, &c. ] So long as ye stick in the bark, please yourselves in the external performance, rest in the work done, think to expiate your sins by your duties, and to set off with God for your bad deeds by your good, and to get a licence thereby to live as you list: “though ye offer me burnt offerings,” which were wholly burnt in sacrifice to God, and so were ordinarily most acceptable.
I will not accept them
Neither will I regard (or look at) the peace offerings of your fat beasts] Whether sheep or oxen, or another distinct creature bigger than an ox, called in the Arabic dialect gamus, as Aben Ezra affirmeth, the French call it buffie, and we the buffe, or wild ox: all would not do; God would neither see nor hear, as it followeth.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
offer = offer up.
burnt offerings . . . meat offerings. See App-43.
I will not accept, &c. Reference to Pentateuch (Lev 1:4. App-92.
peace offerings. See App-43
Take thou away &c. Compare Isa 1:13
viols = lutes
Fuente: Companion Bible Notes, Appendices and Graphics
offer: Psa 50:8-13, Isa 66:3, Mic 6:6, Mic 6:7
peace offerings: or, thank offerings, Amo 4:4, Amo 4:5, Lev 7:12-15, Psa 50:14, Psa 50:23, Psa 107:21, Psa 107:22, Psa 116:17
Reciprocal: Gen 8:21 – smelled Lev 3:1 – a sacrifice Lev 7:18 – it shall Num 7:27 – General 1Sa 4:3 – it may save Job 35:13 – regard Pro 15:8 – sacrifice Pro 21:27 – sacrifice Isa 43:23 – honoured Jer 6:20 – To what Jer 14:10 – the Lord Hos 8:13 – but Hos 9:4 – neither Mal 2:12 – and him Luk 16:15 – for Heb 8:9 – regarded Heb 10:4 – not Heb 10:5 – Sacrifice
Fuente: The Treasury of Scripture Knowledge
Amo 5:22. The sacrifices and offerings mentioned were required by the law of Moses, but God was rejecting them for the same reason mentioned above.
Fuente: Combined Bible Commentary
5:22 Though ye offer me burnt offerings and your meat offerings, {l} I will not accept [them]: neither will I regard the peace offerings of your fat beasts.
(l) Because you have corrupted my true service, and remain obstinate in your vices; Isa 1:11, Jer 6:10 .
Fuente: Geneva Bible Notes
Burnt and grain (meal) offerings were voluntary and expressed the worshipper’s personal dedication to Yahweh and the dedication of his or her works to the Lord (Leviticus 1-2). Peace offerings were also voluntary and expressed appreciation for the fellowship that God had made possible for His redeemed people with Himself and with one another (Leviticus 3). All three of these offerings were sweet-smelling to the Lord and were primarily offerings of worship rather than offerings to secure atonement for sins committed. These three offerings also represent all the worship offerings in another sense. The burnt offering was totally consumed on the altar. The grain offering was partly burned up and partly eaten by the offerer. And the offerer, the priest, and God shared the peace offering. God said He would not accept (lit. smell) or take any notice of any of these offerings, which represent all the others (cf. Amo 4:4-5). In Amo 5:21-22 of the Hebrew text the plural pronouns "you" and "your" appear indicating that God was addressing the whole nation.