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Selected Verse: Amos 5:10 - King James

Verse	Translation	Text
Am 5:10	King James	They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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).

Notes on the Bible, by Albert Barnes, [1834]
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; Sa2 15:2; Pro 22:22; Isa 29:21, where all was done which was to be done publicly Rut 4:1, Rut 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 Kg1 22:10; Ch2 18:9, and a market could be held Kg2 7:1. Josiah brake down an idol-shrine, which was in one of the gates of Jerusalem Kg2 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" Ti1 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?' Kg1 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.' Pe1 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."

Notes on the Bible, by Albert Barnes, [1834]

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; Sa2 15:2; Pro 22:22; Isa 29:21, where all was done which was to be done publicly Rut 4:1, Rut 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 Kg1 22:10; Ch2 18:9, and a market could be held Kg2 7:1. Josiah brake down an idol-shrine, which was in one of the gates of Jerusalem Kg2 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" Ti1 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?' Kg1 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.' Pe1 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."

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
"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 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. Mōkhı̄ăch 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). דּבר תּמים, 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. תּעב is a stronger expression than שׂנא. The punishment for this unjust oppression of the poor will be the withdrawal of their possessions. The ἁπ. λεγ. bōshēs is a dialectically different form for בוסס, from בוּס, to trample down (Rashi, Kimchi), analogous to the interchange of שׁריון and סריון, a coat of mail, although as a rule שׁ passes into ס, and not ס into שׁ. For the derivation from בושׁ, according to which בושׁס would stand for בושׁשׁ (Hitzig and Tuch on Genesis p. 85), is opposed both to the construction with על, and also to the circumstance that בּושׁשׁ 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 lâkhēn, is continued with בּתּי גזית: "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 צררי and לקחי are attached to the suffixes of פּשׁעיכם and חטּאתיכם: 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 kōpher 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).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

"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 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. Mōkhı̄ăch 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). דּבר תּמים, 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. תּעב is a stronger expression than שׂנא. The punishment for this unjust oppression of the poor will be the withdrawal of their possessions. The ἁπ. λεγ. bōshēs is a dialectically different form for בוסס, from בוּס, to trample down (Rashi, Kimchi), analogous to the interchange of שׁריון and סריון, a coat of mail, although as a rule שׁ passes into ס, and not ס into שׁ. For the derivation from בושׁ, according to which בושׁס would stand for בושׁשׁ (Hitzig and Tuch on Genesis p. 85), is opposed both to the construction with על, and also to the circumstance that בּושׁשׁ 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 lâkhēn, is continued with בּתּי גזית: "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 צררי and לקחי are attached to the suffixes of פּשׁעיכם and חטּאתיכם: 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 kōpher 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).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
They - The judges and people. In the gate - Where judges sat, and where the prophets many times delivered their message.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
They hate him that rebuketh in the gate - They cannot bear an upright magistrate, and will not have righteous laws executed.

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²³ And it came to pass, that when Jehudi had read three or four leaves, he cut it with the penknife, and cast it into the fire that was on the hearth, until all the roll was consumed in the fire that was on the hearth.

¹ Whoso loveth instruction loveth knowledge: but he that hateth reproof is brutish.

⁸ Reprove not a scorner, lest he hate thee: rebuke a wise man, and he will love thee.

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 him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so.

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.

¹⁵ Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.
¹⁶ But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established.
¹⁷ And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.

⁴⁵ Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him?
⁴⁶ The officers answered, Never man spake like this man.

²² Who did no sin, neither was guile found in his mouth:

²⁰ Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.

²³ He that hateth me hateth my Father also.
²⁴ If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.
²⁵ But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause.

¹² They that sit in the gate speak against me; and I was the song of the drunkards.

¹⁶ So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents.

⁷ The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.

²⁰ Them that sin rebuke before all, that others also may fear.

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.

² And go forth unto the valley of the son of Hinnom, which is by the entry of the east gate, and proclaim there the words that I shall tell thee,

¹⁹ Thus said the LORD unto me; Go and stand in the gate of the children of the people, whereby the kings of Judah come in, and by the which they go out, and in all the gates of Jerusalem;

² She standeth in the top of high places, by the way in the places of the paths.
³ She crieth at the gates, at the entry of the city, at the coming in at the doors.
⁴ Unto you, O men, I call; and my voice is to the sons of man.

²⁰ Wisdom crieth without; she uttereth her voice in the streets:
²¹ She crieth in the chief place of concourse, in the openings of the gates: in the city she uttereth her words, saying,
²² How long, ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge?

⁸ And he brought all the priests out of the cities of Judah, and defiled the high places where the priests had burned incense, from Geba to Beersheba, and brake down the high places of the gates that were in the entering in of the gate of Joshua the governor of the city, which were on a man's left hand at the gate of the city.

¹ Then Elisha said, Hear ye the word of the LORD; Thus saith the LORD, To morrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria.

⁹ And the king of Israel and Jehoshaphat king of Judah sat either of them on his throne, clothed in their robes, and they sat in a void place at the entering in of the gate of Samaria; and all the prophets prophesied before them.

¹⁰ And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them.

¹¹ And all the people that were in the gate, and the elders, said, We are witnesses. The LORD make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in Ephratah, and be famous in Bethlehem:

¹ Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down.

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.

²² Rob not the poor, because he is poor: neither oppress the afflicted in the gate:

² And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel.

²¹ If I have lifted up my hand against the fatherless, when I saw my help in the gate:

⁴ His children are far from safety, and they are crushed in the gate, neither is there any to deliver them.

⁷ And if the man like not to take his brother's wife, then let his brother's wife go up to the gate unto the elders, and say, My husband's brother refuseth to raise up unto his brother a name in Israel, he will not perform the duty of my husband's brother.

¹⁹ Thou shalt not wrest judgment; thou shalt not respect persons, neither take a gift: for a gift doth blind the eyes of the wise, and pervert the words of the righteous.

⁶ Thou shalt not wrest the judgment of thy poor in his cause.

⁷ That pant after the dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the same maid, to profane my holy name:

³¹ Moreover ye shall take no satisfaction for the life of a murderer, which is guilty of death: but he shall be surely put to death.

¹² For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate from their right.

⁹ And all the people shall know, even Ephraim and the inhabitant of Samaria, that say in the pride and stoutness of heart,

³⁹ Thou shalt plant vineyards, and dress them, but shalt neither drink of the wine, nor gather the grapes; for the worms shall eat them.

³⁰ Thou shalt betroth a wife, and another man shall lie with her: thou shalt build an house, and thou shalt not dwell therein: thou shalt plant a vineyard, and shalt not gather the grapes thereof.

²⁸ The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots?

¹ And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

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.

¹¹ Forasmuch therefore as your treading is upon the poor, 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, but ye shall not drink wine of them.

¹⁹ Then shall his father and his mother lay hold on him, and bring him out unto the elders of his city, and unto the gate of his place;

¹⁰ They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.

¹² For I know your manifold transgressions and your mighty sins: they afflict the just, they take a bribe, and they turn aside the poor in the gate from their right.