Strong's Exhaustive Concordance (James Strong, 1890/1894), public domain; digitized by Open Scriptures (CC BY-SA). KJV word tagging: eBible.org (public domain). Original-language text, parsing and brief lexicon: STEPBible.org data from Tyndale House, Cambridge (CC BY 4.0).
Cross-references
1 Kings 22:8 And the king of Israel said unto Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may enquire of the LORD: but I hate…
Isaiah 29:21 That make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought.
John 8:45-47 And because I tell you the truth, ye believe me not.
Jeremiah 17:16-17 As for me, I have not hastened from being a pastor to follow thee: neither have I desired the woeful day; thou knowest: that which came out…
1 Kings 18:17 And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel?
1 Kings 21:20 And Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have found thee: because thou hast sold thyself to work evil i…
2 Chronicles 24:20-22 And the Spirit of God came upon Zechariah the son of Jehoiada the priest, which stood above the people, and said unto them, Thus saith God,…
2 Chronicles 25:16 And it came to pass, as he talked with him, that the king said unto him, Art thou made of the king’s counsel? forbear; why shouldest thou be…
Cross-references from OpenBible.info (CC BY), in the lineage of the Treasury of Scripture Knowledge (public domain).
Commentary
Matthew Henry on Amos 5:4-15
This is a message from God to the house of Israel, in which,
I. They are told of their faults, that they might see what occasion there was for them to repent and reform, and that, when they were called to return, they might not need to ask, Wherein shall we return?
1. God tells them, in general (Amo 5:12), "I know your manifold transgressions, and your mighty sins; and you shall be made to know them too." In our penitent reflections upon our sins we must consider, as God does in his judicial remarks upon them, and will do in the great day, (1.) That they are very numerous; they are our manifold transgressions, sins of various kinds and often repeated. Oh what a multitude of vain and vile tho…
him that rebuketh in the gate--the judge who condemns their iniquity in the place of judgment (Isa 29:21).
abhor him that speaketh uprightly--the prophet telling them the unwelcome truth: answering in the parallelism to the judge, "that rebuketh in the gate" (compare Kg1 22:8; Pro 9:8; Pro 12:1; Jer 36:23).
Adam Clarke on Amos 5:10
They hate him that rebuketh in the gate - They cannot bear an upright magistrate, and will not have righteous laws executed.
John Gill on Amos 5:10
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…
They take the two sons as types of two peoples, the elder Jewish, the younger Christian.… But if I show that the Jew does not fit the type represented by the elder son, it will be admitted, in consequence, that the Christian is not typified by the younger. Admittedly, the Jew is called a "son" and an "elder son" since he is first by adoption, and although he resents the Christian's reconciliation with God his Father (this is a point which our opponents seize upon most eagerly), yet the statement "Behold, how many years I serve you and I have never transgressed your commandment" cannot be one which the Jew makes to the Father. For when was Judah not a transgressor of the law? "Hearing with the ear and not hearing, holding in hate him who reproves at the gates and scorning holy speech."
(Verse 10) They hated the one who reproves at the gate, and they abhor the one who speaks truthfully. LXX: They hated the one who reproves at the gates, and they abhorred the holy word. These are the ones whom God derides with devastation and brings upon them destruction. They hate the one who reproves at the gate, that is, in judgment: either me, or other prophets who were sent to them, speaking truthfully or the flawless word, as Symmachus interpreted, or the holy speech, as Theodotion and the LXX translated. But at the gate, according to the ancient Jewish custom, there were judgments of the people, as we often read and frequently interpret, so that neither a farmer coming to court would be terrified by the crowded city and the new appearance, nor a dweller of the city would hurry far from the city and seek transportation for his livestock. This we have said according to the literal meaning. However, it is a great sin to hate someone who corrects, especially if they correct out of love and not out of hatred, if it is done in private to private, if with the inclusion of another brother, if afterwards in the presence of the Church, so that it may not seem like the accusation is made to detract from you but to bring forth the accusation for your improvement (Matthew 18). We often read in the Scriptures about the two gates, of death and of life, of vices and virtues, as in the Psalms: 'You have lifted me up from the gates of death, that I may declare all your praises in the gates of the daughter of Zion' (Isaiah 9:16). There is no doubt that it signifies the Church, the lofty mountain of Zion, and the city of the living God, heavenly Jerusalem, and the multitude of angels, and the early Church, who are enrolled in heaven. He who has been exalted in the gates of Zion will not be able to fear the gates of death, of which the Lord spoke to Peter: Upon this rock I will build my Church, and the gates of hell shall not prevail against it (Matt. XVI, 18). Clearly in another psalm we learn about the gates of virtue: Open to me the gates of righteousness: I will go into them and give thanks unto the Lord. This is the gate of the Lord; the righteous shall enter into it (Ps. XVII, 19). And finally, Wisdom, confident in the gates of the city, said: As long as the innocent possess justice, they shall not be confounded (Sap. VI, 11). I consider the gates of the city, that…
Uprightness · They who walk in: Hated by the wicked — They who walk in: Hated by the wicked
Dictionary: Easton's (1897) and Smith's (1863), public domain. Topics: Nave's Topical Bible (1896) and Torrey's Topical Textbook (1897), public domain. Both as parsed by NEUU (CC BY 4.0).
John Calvin on Amos 5:10
Amos 5:10
10. They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.
10. Oderunt (odio habent) in porta corripientem, et loquentem rectum abominantur.
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, i…
"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 מוכיח and דּבר תּמים 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 bassha‛ar (in the gat…
Amos resumes the thought begun in 5:7. Israel’s courts, controlled by the wealthy, depended on corrupt judges and hired witnesses. They had no use for what was true, but only for what was expedient to their own cause (5:12).
Rashi on Amos 5:10
They hated him who reproves them in the gate—You do not fear Him or His prophets, and you hated those who reprove you in the gates of the courts.
