Amos 5:10

KJV

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

KJV (with Strong's)

They hate {H8130} him that rebuketh {H3198} in the gate {H8179}, and they abhor {H8581} him that speaketh {H1696} uprightly {H8549}.

Complete Jewish Bible

They hate anyone promoting justice at the city gate, they detest anyone who speaks the truth.

Berean Standard Bible

There are those who hate the one who reproves in the gate and despise him who speaks with integrity.

American Standard Version

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

Commentary

### SUMMARY
Amos 5:10 delivers a scathing indictment of the Northern Kingdom of Israel, exposing the profound moral and spiritual decay of a society that actively despised and rejected those who championed truth, justice, and uprightness. It reveals a nation so deeply entrenched in corruption that it not only tolerated injustice but actively abhorred the very voices that sought to call it back to God's righteous standards, particularly in the public sphere where justice was meant to be administered.

### CONTEXT
* **Literary Context:** Amos 5 is a pivotal chapter within the prophet's message, shifting from a lament over Israel's impending doom to a direct call for repentance and a warning of inescapable judgment. Following a poignant funeral dirge for the nation in [Amos 5:1-3](/amos/5-1-3 "Amos 5:1-3 - Lament for Israel"), Amos issues a series of urgent appeals to "seek the Lord and live" ([Amos 5:4](/amos/5-4 "Amos 5:4 - Seek the Lord and Live")) and to "seek good, and not evil" ([Amos 5:14](/amos/5-14 "Amos 5:14 - Seek Good, Not Evil")). Verse 10 stands as a stark illustration of the people's failure to heed this call, demonstrating their active hostility towards righteousness, which directly precedes the famous call for justice to "roll down like waters" in [Amos 5:24](/amos/5-24 "Amos 5:24 - Justice Rolls Down").
* **Historical & Cultural Context:** The prophecy of Amos was delivered during the reign of Jeroboam II in the Northern Kingdom of Israel (c. 760 BC), a period characterized by unprecedented economic prosperity and territorial expansion. However, this affluence was built upon and accompanied by severe social injustice, oppression of the poor, and a pervasive syncretism where outward religious observance coexisted with idolatry and moral depravity. "The gate" (`sha'ar`) was not merely an entrance to the city but the central hub of public life, serving as the marketplace, the forum for legal proceedings, and the seat of local governance. Judges, elders, and prophets would often gather there to administer justice, conduct business, and address the populace. Therefore, "rebuking in the gate" meant confronting injustice publicly and directly at the very place where it was being perverted, highlighting the deep-seated corruption of the judicial system and public morality in Israel.
* **Key Themes:** Amos 5:10 powerfully contributes to several overarching themes in the book of Amos. Firstly, it underscores the **Rejection of God's Truth and Justice**, portraying a society that has become so morally inverted that it actively detests righteousness. This is a hallmark of spiritual apostasy, where light is called darkness and good is called evil, as seen in [Isaiah 5:20](/isaiah/5-20 "Isaiah 5:20 - Woe to Those Who Call Evil Good"). Secondly, it highlights the **Persecution of the Righteous and Prophets**, a recurring motif throughout biblical history where those who speak God's word or advocate for justice often face intense opposition and hatred from those whose corrupt practices are exposed. This foreshadows the experiences of many prophets and ultimately Jesus Himself, who warned His disciples that they would be hated for His name's sake ([Matthew 10:22](/matthew/10-22 "Matthew 10:22 - Hated for My Name's Sake")). Lastly, the verse vividly illustrates the **Corruption of Public Life and the Judicial System**, emphasizing how the very institutions meant to uphold justice had become instruments of oppression, leading to a profound moral twistedness within the nation.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Hate (Hebrew, _sânêʼ'_):** This primitive root signifies a deep-seated, personal animosity or aversion. It denotes more than mere dislike; it implies a profound hostility that can lead to active opposition or even violence. In Amos 5:10, it describes the intense emotional response of the corrupt Israelites towards those who challenge their unrighteousness, indicating a fundamental spiritual antagonism towards God's standards.
* **Rebuketh (Hebrew, _yâkach'_):** This word carries the sense of being right or correct, and in its causative form, it means "to decide, justify, or convict." It implies a strong, convicting admonition, correction, or reproof, often with the aim of bringing about repentance, restoration, or a legal judgment. It's a righteous confrontation of wrong, not merely criticism, but a challenge to moral or legal wrongdoing.
* **Uprightly (Hebrew, _tâmîym'_):** Derived from a root meaning "to be complete" or "perfect," this word describes something entire, without blemish, sound, or morally pure. When applied to speech, it refers to speaking with integrity, honesty, and moral straightforwardness, in stark contrast to deceit, perversion, or flattery. To abhor such speech reveals a profound and dangerous moral inversion.

#### Verse Breakdown
* **"They hate him that rebuketh in the gate":** This clause reveals the profound moral perversion of Israelite society. "They" refers to the powerful and influential citizens, likely the corrupt judges, merchants, and officials who exploited the poor and perverted justice. The object of their hatred is "him that rebuketh," meaning anyone who dared to confront their injustices, particularly in the public forum of "the gate." This hatred signifies a deep-seated resistance to correction and a preference for darkness over light, indicating that their corruption was not merely accidental but intentional and cherished.
* **"and they abhor him that speaketh uprightly":** This second clause functions as a synonymous parallelism, reinforcing and intensifying the first. "Abhor" (`taʻâb`) is an even stronger term than "hate," implying a deep loathing or detestation, often associated with something ritually unclean or morally abominable. The target of this intense aversion is "him that speaketh uprightly," referring to anyone who speaks with integrity, honesty, and moral rectitude, especially concerning matters of justice and truth. The fact that such pure and honest speech is detested underscores the complete moral inversion of the society, where truth and righteousness are seen as offensive rather than desirable.

#### Literary Devices
Amos 5:10 employs several potent literary devices to convey its message. **Parallelism** is evident in the two clauses, where "hate him that rebuketh in the gate" is mirrored and intensified by "abhor him that speaketh uprightly." This synonymous parallelism emphasizes the pervasive nature of their moral corruption and their unified contempt for righteousness. The phrase "in the gate" functions as **Symbolism**, representing the public sphere, the seat of justice, and the center of community life. By specifying the gate, Amos highlights that the rejection of truth-tellers was not a private matter but a public, systemic issue, indicating the complete breakdown of societal integrity. There is also a strong element of **Irony**: the very people who should be upholding justice and welcoming truth are the ones actively suppressing it, turning the place of justice into a den of injustice. This ironic reversal underscores the tragic state of Israel's moral and spiritual decline.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 5:10 powerfully articulates a fundamental theological truth: a society's rejection of truth-tellers and justice-seekers is a profound sign of its moral decay and spiritual rebellion against God. It reveals a people who have not merely strayed from God's law but have actively inverted His moral order, calling good evil and evil good. This aversion to divine correction and upright speech is a direct affront to the character of God, who is Himself righteous, just, and true. It demonstrates a people who prefer the comfort of their sin and the benefits of their corruption to the challenging light of God's truth, thereby sealing their own judgment. This spiritual blindness and moral perversion highlight the urgent need for divine intervention and repentance.

* [Proverbs 9:8](/proverbs/9-8 "Proverbs 9:8 - Reprove Not a Scorner")
* [John 3:19-20](/john/3-19-20 "John 3:19-20 - Men Loved Darkness")
* [Isaiah 5:20](/isaiah/5-20 "Isaiah 5:20 - Woe to Those Who Call Evil Good")

### REFLECTION AND APPLICATION
Amos 5:10 serves as a timeless mirror, challenging individuals and societies to examine their posture towards truth and justice. Do we, like ancient Israel, recoil from correction and despise those who speak God's truth, especially when it exposes our own complicity in injustice or challenges our comfortable ways? Or do we welcome the light of truth, even when it is uncomfortable? This verse calls us to cultivate a love for truth and righteousness, to be willing to hear and embrace biblical correction, and to actively seek justice in our spheres of influence. It also reminds us of the cost of discipleship: speaking truth to power and standing for what is right in a fallen world often invites opposition, hatred, and even persecution. Yet, we are called to be faithful, knowing that God Himself is the ultimate arbiter of justice and that His truth will ultimately prevail. Our commitment to uprightness, even when it is unpopular, is a testament to our allegiance to God's kingdom and His righteous standards.

#### Questions for Reflection
* **In what areas of my life or in my community do I find myself or others resisting correction or truth?**
* **How willing am I to speak out against injustice or unrighteousness, especially when it is unpopular or might lead to personal cost?**
* **What does my reaction to biblical rebuke or moral challenge reveal about the true condition of my heart?**
* **How can I actively promote uprightness and justice in my sphere of influence, even if it means facing opposition?**

### FAQ

**What does "rebuketh in the gate" specifically refer to?**

Answer: "Rebuketh in the gate" refers to the act of confronting wrongdoing, particularly social injustice, publicly and directly in the city gate. The gate was the central hub of ancient Israelite towns, serving as the primary location for legal proceedings, judicial decisions, commercial transactions, and public announcements. Therefore, someone "rebuking in the gate" was a prophet, an elder, or a righteous individual who was openly challenging the corrupt practices and perversion of justice that were rampant in the public sphere, often by those in positions of power. It signifies a courageous public stand for righteousness against systemic corruption.

**Why did the people "hate" and "abhor" those who spoke uprightly?**

Answer: The people, specifically the powerful and corrupt elite in Israel, hated and abhorred those who spoke uprightly because these truth-tellers exposed their sins, challenged their unjust practices, and threatened their ill-gotten gains and comfortable lifestyles. To acknowledge the truth spoken by the righteous would necessitate repentance, restitution, and a fundamental change in their behavior, which they were unwilling to do. Their hatred stemmed from a deep-seated preference for darkness over light, for their own selfish desires over God's righteous standards. This aversion to truth is a clear sign of profound spiritual and moral decay, as seen in [John 3:19-20](/john/3-19-20 "John 3:19-20 - Men Loved Darkness Rather than Light").

### CHRIST-CENTERED FULFILLMENT
Amos 5:10 finds its ultimate and poignant fulfillment in the person and ministry of Jesus Christ. He is the quintessential truth-teller, the very embodiment of uprightness who came to rebuke sin and declare the righteousness of God. Throughout His earthly ministry, Jesus fearlessly confronted the hypocrisy of the religious leaders and the corruption of the systems of His day, often doing so "in the gate" of the temple courts and public squares of Jerusalem ([Luke 19:47](/luke/19-47 "Luke 19:47 - Jesus Teaches in the Temple")). Just as Amos prophesied, Jesus was met with intense hatred and abhorrence. Though He "came unto his own," His own "received him not" ([John 1:11](/john/1-11 "John 1:11 - He Came Unto His Own")). The religious and political powers conspired against Him, ultimately condemning Him to death because His perfect life and uncompromising truth exposed their wickedness and threatened their authority. The world, which "hated me before it hated you," rejected Him ([John 15:18](/john/15-18 "John 15:18 - The World Hates You")). Yet, in His rejection and suffering, Jesus became the ultimate sacrifice, the "Lamb of God, which taketh away the sin of the world" ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")). His crucifixion, the ultimate act of abhorrence against the Upright One, paradoxically became the means of salvation, demonstrating that even in the face of humanity's deepest hatred for truth, God's redemptive plan triumphs.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

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

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.

Jeremiah 17:16

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 of my lips was [right] before thee.

Jeremiah 17:17

Be not a terror unto me: thou [art] my hope in the day of evil.

John 7:7

The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.

1 Kings 18:17

¶ And it came to pass, when Ahab saw Elijah, that Ahab said unto him, [Art] thou he that troubleth Israel?

Revelation 11:10

And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth.