Amos 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.
Original Language Analysis
Cross References
Historical Context
Amos, a shepherd from Tekoa in Judah, prophesied to the northern kingdom of Israel during the prosperous reign of Jeroboam II (793-753 BC). This was a time of territorial expansion and economic boom, creating massive wealth inequality. The wealthy elite oppressed the poor through debt slavery, corrupt courts, and economic exploitation. Despite maintaining elaborate worship at Bethel and Dan, Israel had abandoned covenant faithfulness for social injustice and religious syncretism. Amos condemned their exploitation of the vulnerable while predicting imminent judgment through Assyrian conquest. His prophecies were fulfilled when Assyria destroyed Israel in 722 BC, about 30 years after his ministry.
Amos was contemporary with Hosea and ministered during Israel's last period of prosperity before destruction. As a southerner from Judah called to prophesy in northern Israel, he was an unwelcome outsider delivering an unwanted message. His emphasis on social justice and his declaration that religious ritual cannot substitute for righteousness make his message perpetually relevant.
Questions for Reflection
- How does Amos 5:15 deepen your understanding of God's character, particularly His holiness, justice, and mercy?
- What specific attitudes, thought patterns, or behaviors does this verse call you to examine and change in light of the gospel?
- How does this passage point forward to Christ and His redemptive work, and how should that shape your worship and obedience?
Analysis & Commentary
Amos intensifies the command: "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." The Hebrew sin'u-ra ve'ehevu tov vehatzzigu vasha'ar mishpat ulay yechanan YHWH Elohei-tzeva'ot she'erit Yosef moves from internal disposition (hate/love) to public action (establish justice) to hopeful possibility (maybe mercy).
"Hate the evil" (sin'u-ra) uses sane' (שָׂנֵא), strong revulsion and rejection. "Love the good" (ve'ehevu tov) uses ahav (אָהַב), covenant love and devotion. God demands not mere external compliance but transformed affections—hating what He hates, loving what He loves. Romans 12:9 commands: "Abhor that which is evil; cleave to that which is good."
"Establish judgment in the gate" (vehatzzigu vasha'ar mishpat) addresses Israel's corrupt judicial system. The "gate" (sha'ar) was where elders held court, deciding disputes and rendering verdicts (Ruth 4:1-11, Proverbs 31:23). Israel's judges took bribes (5:12), twisted justice, and oppressed the poor. Amos demands restoration of righteous judgment—fair courts, honest verdicts, protection for the vulnerable.
The phrase "it may be" (ulay, אוּלַי) introduces uncertainty—not about God's character but about Israel's response and the lateness of the hour. Will they actually repent? Is it too late? The hope extended to "the remnant of Joseph" (she'erit Yosef) indicates that even if judgment comes, a faithful remnant might survive. Throughout Scripture, God preserves a remnant (Isaiah 10:20-22, Romans 9:27, 11:5). This demonstrates that while corporate judgment may be inevitable, individual repentance always matters. Those who turn to God, even at the eleventh hour, find mercy.