Amos 5:15

Amo 5:15 Hate the evil, and love the good, and establish judgment in the gate: it may be that the LORD God of hosts will be gracious unto the remnant of Joseph.

Ver. 15. Hate the evil, and love the good] God doth so; you must also, or else never look for his gracious presence with you: for idem velle, atque idem nolle, ea demure vera est Amicitia; True friends do both will and nill the same things. Minutius Felix saith, that he and his friend Octavius did so. The like did Basil and Nazianzen, Jonathan and David:

“ Corporibus geminis spiritus unus erat. ”

All God’s people, as they partake of the Divine nature, so they live the life of God, Eph 4:18, and have the same both sympathies and antipathies (as I may so speak), abhorring that which is evil, cleaving to that which is good, Rom 12:9. God, they know, hateth evil worse than he hateth the devil; for he hateth the devil for sin’s sake, and not sin for the devil’s sake: so do they, looking upon sin as the most loathsome thing in the world, the very vomit of the devil, which (so far as they are regenerate) they do infinitely loathe to lick up. And for that which is good, whether things or persons, these they heartily love; not only with a love of desire, as Psa 42:1-2, but also of complacency, as Psa 73:25-26, herein resembling Almighty God; not as an image doth a man, in outward lineaments only, but as a son doth his father, in nature and disposition; being daily more and more conformed to the heavenly pattern, and transformeed into the same image from glory to glory, by his Spirit.

And establish judgment in the gate] Which hitherto ye have not done, Amo 5:10; Amo 5:12. Perform the duties of your own particular places; be good justicers as well as good men. It is said of Galba and of our Richard III, that they were bad men but good princes; but I hardly think it. Some good parts they might have, and some good acts they might do; but good princes they could not be, unless they did "hate the evil and love the good": but so doth not any bad man, for want of better principles. Make the tree good and the fruits will be good: and the contrary. Evil men may be some way useful to the public, and do good offices for the Church, and yet perish, because not in a good manner, upon a good motive, and for a good end. Rev 12:16, the earth helped the woman; and yet, Rev 16:1, the vials of God’s wrath were poured out upon the earth. A good magistrate, as he sits in God’s place (the judgment seat is called the holy place, Ecc 8:10), so he, loving what God loveth, and hating where God hateth, can boldly write over it that distich, that is said to be written over the tribunal in Zant, in letters of gold;

“ Hic locus odit, amat, punit, conservat, honorat,

Nequitiam, pacem, crimina, iura, bones. ”

It may be that the Lord] Or, out of doubt, the Lord God of hosts will be gracious, &c. He is surely ready, were men but ripe and right for mercy; it sticks only on their part, and not on his; he waiteth to be gracious, Isa 30:18. Oh unworthy we that cause him so to do. Currat poenitentia, ne praecurrat sententia (Chrysologus). They are but a remnant that shall have mercy; a few that shall find favour. Oh, labour to be of those few that shall enter into life, Luk 13:24.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Amo_5:15

The Lord of hosts will be gracious unto the remnant of Joseph.

A remnant saved

There is a mystery of mercy in the destruction and salvation; but for the destruction and the salvation meeting together in the fulness of time, the race of mankind would all be lost. There are questions we constantly insist on asking with reference to the number of the saved and the lost. I fear we often try to make out a case for the smallest number of the saved; while some are fond of calling the New Jerusalem, the Church, a Zoar--a little one. The Book is a wondrous record of the story of the remnant of grace which God has preserved in every age. (E. Paxton Hood.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

5:15 the remnant of his people: The Hebrew text uses the remnant of Joseph to refer to the northern kingdom, who were still God’s people despite their rebellion and idolatry.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Hate . . . evil . . . love . . . good-- (Isa 1:16-17; Rom 12:9).

judgment in the gate--justice in the place where causes are tried.

it may be that the Lord . . . will be gracious--so, "peradventure" (Exo 32:30). Not that men are to come to God with an uncertainty whether or no He will be gracious: the expression merely implies the difficulty in the way, because of the want of true repentance on man's part, so as to stimulate the zealous earnestness of believers in seeking God (compare Gen 16:2; Joe 2:14; Act 8:22).

the remnant of Joseph--(see Amo 5:6). Israel (represented by "Ephraim," the leading tribe, and descendant of Joseph) was, as compared to what it once was, now but a remnant, Hazael of Syria having smitten all the coasts from Jordan eastward, Gilead and Bashan, Gad, Reuben, and Manasseh (Kg2 10:32-33) [HENDERSON]. Rather, "the remnant of Israel that shall have been left after the wicked have been destroyed" [MAURER].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. Hate the evil, and love the good] What ruins you, avoid; what helps you, cleave to. And as a proof that you take this advice, purify the seats of justice; and then expect God to be gracious to the remnant of Joseph-to the posterity of the ten tribes.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

The Prophet inculcates the same truth; and he did this designedly; for he saw that nothing was more difficult than to bring this people to repentance, who, in the first place, were by nature refractory; and, in the second place, were hardened by long habit in their vices. For Satan gains dominion by degrees in the hearts of men, until he renders them wholly stupid so that they discern not between right and wrong. Such, then, was the blindness which prevailed among the people of Israel: it was therefore necessary often to goad them as Amos does here.

Hence he bids them to hate evil and to love good. And this order ought to be preserved, when we desire really to turn to God and to repent. Amos here addresses perverse men, who were so immersed in their own wickedness, that they distinguished no longer between light and darkness: it was therefore not without reason that he begins with this sentence, that they should hate evil; as though he had said, that there had been hitherto a hostile disagreement between them and God, and that therefore a change was necessary, in order that they might return to him. For when any one has already wished to devote himself to God’s service, this exhortation to hate evil is superfluous: but when one is sunk still in his own vices, he has need of such a stimulant. The Prophet therefore does here reprove them; and though they flattered themselves, he yet shows that they were greatly addicted to their vices.

He afterwards adds, Love good. He intimates, that it would be a new thing for them to cultivate benevolence, and to apply themselves to what was right. The import of the whole is this, — that the Israelites would have no peace with God, until they were wholly changed and became new men; for they were now strangers to goodness, and given to wickedness and depravity. But Amos mentions here only a part of repentance: for טוב, thub, no doubt means the doing of good, as iniquity is properly called רע, ro [the doing of evil.] He speaks not here of faith, or of prayer to God, but describes repentance by its fruits; for our faith, as it has been stated in other places, is proved in this way; it manifests itself, when sincerity and uprightness towards one another flourish in us, when we spontaneously love one another and perform the duties of love. Thus then by stating a part for the whole, is repentance here described; that is, the whole, as they commonly say, is shown by a part.

But now the Prophet adds, And set up judgment in the gate He here glances at the public state of things, of which we have largely spoken in our yesterday’s lecture. A deluge of iniquity had so inundated the land, that in the very courts of justice, and in the passing of judgments, there was no longer any equity, any justice. Since then corruption had taken possession of the very gates, the Prophet exhorts them to set up judgment in the gate; it may be, he says, that God will show mercy to the remnants of Joseph. The Prophet shows here that it was hardly possible that the people should continue safe; nay, that this was altogether hopeless. But as the common degeneracy, like a violent tempest, carried away the good along with it, the Prophet here admonishes the faithful not to despond, though they were few in number, but to retake themselves to God, to suffer others to fall away and to run headlong to ruin, and at the same time to provide for their own safety, as those who flee away from the burning.

We now then understand the object of the Prophet: for when the whole multitude, given up to destruction, had laid aside every care for their safety, a few remained, who yet suffered themselves to be borne along, as though a tempest, as it has been said, had carried them away. The Prophet then does here give comfort to such good men as were still alive, and shows that though the people were sinking, there was no reason for them to despair, for the Lord still promised to be propitious to them. What this doctrine teaches is this, — that ten ought not to regard what a thousand may do; but they ought to hear God speaking, rather than to abandon themselves with the multitude; when they see men blindly and impetuously running headlong to their own ruin, they should not follow them, but rather listen to God, and not reject his offered salvation. However much then their small number may dishearten them, they ought not yet to suffer God’s promises to be forced or snatched away from them, but fully to embrace them.

The expression, it may be, is not one of doubt, as it has been stated in another place, (Joel 2:1) but the Prophet, on the contrary, intended sharply to stimulate the faithful, that he might, as it was needful, increase their alacrity. Whenever then פן, pen, lest perhaps or אולי, auli, it may be, is set down, let us know, that they are not intended to leave men’s minds in suspense or perplexity, that they may despond or come to God in doubt; but that a difficulty is thereby implied, in order to stir them up and to increase the ardor of their desire: and this is necessary in a mixed state of things, for we see how great is the indolence of our flesh. Even they who desire to return to God, do not hasten with that ardor which becomes them, but creep slowly, and hardly draw themselves along; and then when many obstacles meet them, they who would have been otherwise full of courage, almost despair at every step. It is therefore necessary to apply such goadings as these, “Take heed; for when any one is beset on every side by fire, he will not long delay, nor think with himself how he may escape without any hurt and without any inconvenience; but he will risk danger rather than that he should by delay or tardiness deprive himself of a way of escape. So also ye see, that iniquity surrounds you on every side; what then is to be done except that each of you must quickly flee away?”

We now then perceive the design of the Prophet in saying, It may be that he will show mercy. The sum of the whole is this, — That there was need of a great change, that they might become altogether new men, who had hitherto devoted themselves to wickedness, — and then, that the few should not wait until the whole multitude joined them; for though the people resolved to go astray, yet God ought to have been attended to, when recalling the few to himself and bidding them to escape, as it were, from the burning, — and, thirdly, that there is stated here a difficulty, that those still healable might not come tardily to God, but that they might strive against impediments and quickly run to him seeing that they could not without great effort extricate themselves; they were therefore to come to God, not slowly; but having overcome all difficulties, they were on the contrary, to flee to him. It now follows —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

15. The exhortation of Amo_5:14 is repeated in yet stronger terms: Hate the evil, and love the good. Cf. Isa_1:16 f.

establish judgment in the gate] Rather, set up firmly, set it standing, opposed to lay it on the ground, Amo_5:7. Judgement, like righteousness in Amo_5:7, is pictured as a concrete object, and almost personified: cf. Isa_59:14.

the remnant of Joseph] The prophet can hardly be thinking of the remnant to which ‘Joseph’ (Amo_5:6) had already been reduced by its many calamities (Amo_4:6-11); for he represents Israel in general as still wealthy and prosperous (cf. Amo_6:13). No doubt he has mentally in view the ‘remnant,’ to which he sees that before long it will have been actually reduced (cf. Amo_3:12), and which he pictures implicitly as including those who respond now to his present invitation to repent; a remnant, such as this, may peradventure merit Jehovah’s mercy (comp. Amo_9:8 f.). The passage contains in germ the doctrine of the preservation, through judgement, of a faithful remnant, which became shortly afterwards a distinctive feature in the teaching of Isaiah.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Hate the evil, and love the good,.... Evil is not only not to be sought, but to be hated, especially the evil of sin, because of its evil nature, and pernicious effects and consequences; and, if it was for no other reason but because it is hateful and abominable unto God, therefore they that love him should hate evil, even with a perfect hatred; as all good men do, though it is present with them, and cleaves unto them, and they do it, Psa 97:10; and "good" is to be loved for its goodness' sake; and the good effects of it; a good God is to be loved, and all good men, and all good things; the good word of God, and his commands and ordinances; and highly to be esteemed, and affectionately regarded:

and establish judgment in the gate; openly, publicly, in every court of judicature, which used to be kept in the gates of cities; not only execute judgment and justice in all, cases brought into court, but let it have its constant course, and be always practised according to the settled laws of it:

it may be that the Lord God of hosts will be gracious unto the remnant of Joseph: who should escape the fire that should break out of his house, and devour it, even the ten tribes, Amo 5:6; such of them as should seek the Lord, and that which is good; for in the worst of times God reserves a remnant for himself, as in the times of Elijah, Isaiah, Christ, and his apostles; a remnant according to the election of grace, to whom he has been gracious in the choice and reserve he has made of them; in the stores of grace he has hid up for them; in the provision and mission of his Son as a Saviour; and in waiting the time of their conversion, when he is gracious to them, in regenerating, quickening, pardoning, and justifying of them; and still will be in the visits of his love; in the supplies of his grace, in supporting them under afflictions, temptations, desertions, &c. and in giving them his word and ordinances for their comfort and relief: nor is this "may be" to be understood in a way of doubt or hesitation, but of good hope, yea, of a holy confidence; and so some render it, "without doubt the Lord God of hosts will be gracious" (g), &c. see Zep 2:3.

(g) "sine dubio", Tarnovius; so Burkius.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Hate the evil and love the good - Man will not cease wholly to “seek evil,” unless he “hate” it; nor will he “seek good,” unless he “love” it. Jerome: “He ‘hateth evil,’ who not only is not overcome by pleasure, but hates its deeds; and he ‘loveth good,’ who, not unwillingly or of necessity or from fear, doth what is good, but because it is good.” Dionysius: “Evil of sin must be hated, in and for itself; the sinner must not be hated in himself, but only the evil in him.” They hated him, who reproved them; he bids them hate sin. They “set down righteousness on the ground;” he bids them, “establish,” literally, “set up firmly, judgment in the gate.” To undo, as far as anyone can, the effects of past sin, is among the first-fruits of repentance.

It may be that the Lord God of Hosts will be gracious - o: “He speaks so, in regard of the changeableness and uncertainty, not in God, but in man. There is no question but that God is gracious to all who “hate evil and love good;” but He doth not always deliver them from temporal calamity or captivity, because it is not for their salvation. Yet had Israel “hated evil and loved good,” perchance He would have delivered them from captivity, although He frequently said, they should be carried captive. For so He said to the two tribes in Jeremiah, “Amend your ways, and your doings, and I will cause you to dwell in this place” Jer 7:3. But since God knew that most of them would not repent, He saith not, “will be gracious unto Israel,” but, “unto the remnant of Joseph, that is, “the remnant, according to the election of grace” Rom 11:4-5; such as had been “the seven thousand who bowed not the knee unto Baal;” those who repented, while “the rest were hardened.” He says, “Joseph,” not Ephraim, in order to recall to them the deeds of their father. Jacob’s blessing on Joseph descended upon Ephraim, but was forfeited by Jeroboam’s “sin wherewith he made Israel to sin.” Rup.: “Joseph in his deeds and sufferings was a type of Jesus Christ, in whom the remnant is saved.” “A remnant,” however, only, “should be saved;” so the prophet says;

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

May be. God will not be wanting on his side. But this implies that man may find a difficulty in seeking good, and neglect to do it, though he may if he please, with God’s assistance. (Worthington) --- Remnant. Posterity. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Slight dislikes will do little in this ease, you rulers and judges must heartily

hate, and show that you hate, the evil, both ways, doings, contrivers, and abettors of the evil among the people and yourselves;

and love the good; commend, encourage, defend, and reward all good in others, and do it yourselves; let your heart be toward good things and good men.

Establish judgment in the gate: by this it is evident the prophet speaks to governors and judges among them: what the import of the phrase is see Amo 5:10,12. Set up honest and upright judges in every gate, where judges did sit in those days.

It may be that the Lord God of hosts will be gracious; possibly he will forgive, or abate or respite the evil days, possibly he may give you his gracious presence, and yet save

the remnant of Joseph; what the invasions of enemies, or the civil wars, have spared, and left in Samaria and Israel, the ten tribes: Amo 5:6.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Reverse your former conduct, undo what ye have done (ver. 10). This verse emphasizes the preceding; hating and loving are more real and hearty than mere seeking. The LXX makes this clause to be what the people said, On tropon eipate, memishkamen ta ponra kaisamen ta, "As ye said, We have hated evil, and loved good." Establish judgment. Maintain justice in your tribunals (in contrast to ver. 7); then it may be that the Lord will have mercy on you or some of you. The remnant of Joseph; implying that only a few of them will be saved after this heavy chastisement, which points to the final ruin of their city and nation. The prophet speaks of the "remnant of Joseph" instead of Ephraim, to remind them of their forefather, who received the patriarchal blessing of Jacob, for whose sake this remnant should be spared. (comp. Isa_6:13 Isa_10:21, etc.; Joe_2:32; Rom_11:4, etc.)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The evil - All evil among the people, and yourselves. Love - Commend, encourage, defend: let your heart be toward good things, and good men. Remnant - What the invasions of enemies, or the civil wars have spared, and left in Samaria and Israel.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

remnant

(See Scofield "Jer 15:21").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

the remnant of Joseph—All Israel are called by his name because he sustained them.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.