Amos 5:15

KJV

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.

KJV (with Strong's)

Hate {H8130} the evil {H7451}, and love {H157} the good {H2896}, and establish {H3322} judgment {H4941} in the gate {H8179}: it may be that the LORD {H3068} God {H430} of hosts {H6635} will be gracious {H2603} unto the remnant {H7611} of Joseph {H3130}.

Complete Jewish Bible

Hate evil, love good, and uphold justice at the gate. Maybe Adonai ELOHEI-Tzva'ot will take pity on the survivors of Yosef.

Berean Standard Bible

Hate evil and love good; establish justice in the gate. Perhaps the LORD, the God of Hosts, will be gracious to the remnant of Joseph.”

American Standard Version

Hate the evil, and love the good, and establish justice in the gate: it may be that Jehovah, the God of hosts, will be gracious unto the remnant of Joseph.

Commentary

### SUMMARY
Amos 5:15 is a potent prophetic call for the Northern Kingdom of Israel to undergo a radical moral and social transformation. It commands the people to actively reject evil and embrace good, specifically by re-establishing righteous judgment within their public spheres. This divine imperative is coupled with a conditional promise of grace, suggesting that if they genuinely repent, the sovereign LORD God of hosts might show favor to the surviving remnant of Joseph, thereby offering a narrow path to avert complete destruction.

### CONTEXT
* **Literary Context:** Amos 5 is a pivotal chapter within the book of Amos, transitioning from a series of "woes" and pronouncements of judgment (Amos 5:1-12) to a direct call for repentance and a glimpse of hope (Amos 5:14-15), before returning to further condemnation and warnings of exile (Amos 5:16-27). The immediate verses leading up to Amos 5:15 emphasize Israel's spiritual blindness and their perversion of justice, highlighting how they "turn justice into wormwood and cast righteousness to the ground" ([Amos 5:7](/amos/5-7 "Amos 5:7 - Perversion of Justice")). The prophet urges them to "Seek good, and not evil, that you may live" ([Amos 5:14](/amos/5-14 "Amos 5:14 - Seek Good, Not Evil")), setting the stage for the specific commands in verse 15 regarding moral conduct and judicial integrity. This verse, therefore, represents a crucial point of potential turning, a final plea amidst the looming threat of divine judgment.
* **Historical & Cultural Context:** Amos prophesied to the Northern Kingdom of Israel during the prosperous reign of Jeroboam II (circa 760-750 BC). This era was marked by significant economic growth and military success, but also by stark social inequality, widespread corruption, and a superficial religiosity that masked deep moral decay. The wealthy oppressed the poor, justice was routinely bought and sold, and idolatry was prevalent. The "gate" (Hebrew: _sha'ar_) was not merely an entrance to the city but the central hub of civic life: the marketplace, the place where elders and judges convened to administer justice, hear disputes, and conduct legal transactions. To "establish judgment in the gate" was a direct indictment of the pervasive corruption within their legal and social systems, where the vulnerable had no recourse. The reference to "Joseph" is a common prophetic designation for the Northern Kingdom, particularly Ephraim, the dominant tribe.
* **Key Themes:** Amos 5:15 encapsulates several key themes central to the book of Amos and broader prophetic literature. The primary theme is **Social Justice**, emphasizing God's demand for righteousness in public life and the fair treatment of all, especially the vulnerable. This aligns with the covenantal expectations for Israel to be a just society, as seen in the laws concerning judges in [Deuteronomy 16:18-20](/deuteronomy/16-18-20 "Deuteronomy 16:18-20 - Appointment of Judges"). Another crucial theme is **Moral Transformation**, urging a fundamental shift in the people's inner disposition from loving evil to loving good, reflecting a heart aligned with God's character. This call for internal and external ethical purity is echoed in [Psalm 97:10](/psalms/97-10 "Psalm 97:10 - Hate Evil, Love the LORD"). Finally, the verse introduces the theme of **Conditional Hope and Divine Sovereignty**, where God, identified as the "LORD God of hosts" (a title emphasizing His supreme power and authority over all creation), offers a slim possibility of grace to a "remnant" if true repentance occurs. This concept of a surviving, faithful remnant is a recurring motif in prophetic books, such as [Isaiah 10:20-22](/isaiah/10-20-22 "Isaiah 10:20-22 - The Remnant of Israel").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **H8130 (Hebrew, _sânêʼ'_):** A primitive root meaning "to hate (personally)." In Amos 5:15, it implies a deep-seated, active aversion to evil, not merely a passive avoidance. This is a call for a radical reorientation of the will and affections, to despise that which is contrary to God's character and law.
* **H157 (Hebrew, _ʼâhab'_):** A primitive root meaning "to have affection for (sexually or otherwise); (be-) love(-d, -ly, -r), like, friend." Paired with "hate," this verb demands an active, passionate embrace of "the good." It signifies a deliberate choice to align one's desires, actions, and values with righteousness and what is pleasing to God.
* **H4941 (Hebrew, _mishpâṭ'_):** From _shâphaṭ_, meaning "properly, a verdict (favorable or unfavorable) pronounced judicially, especially a sentence or formal decree (human or (participant's) divine law, individual or collective), including the act, the place, the suit, the crime, and the penalty; abstractly, justice, including a participant's right or privilege (statutory or customary), or even a style." In this context, it refers to the administration of justice, legal decisions, and the overall system of law and order. The call to "establish judgment" is a demand for the restoration of integrity and fairness in legal proceedings.
* **H2603 (Hebrew, _chânan'_):** A primitive root (compare _chânâh_); "properly, to bend or stoop in kindness to an inferior; to favor, bestow; causatively to implore (i.e. move to favor by petition); beseech, [idiom] fair, (be, find, shew) favour(-able), be (deal, give, grant (gracious(-ly), intreat, (be) merciful, have (shew) mercy (on, upon), have pity upon, pray, make supplication, [idiom] very." This word signifies God's unmerited favor, mercy, or grace. The "it may be" clause highlights that while God is sovereign, His graciousness is contingent upon Israel's repentance and obedience, offering a glimmer of hope for a people facing deserved judgment.

#### Verse Breakdown
* **"Hate the evil, and love the good":** This is a foundational ethical command, demanding a complete reversal of Israel's current moral inclinations. It's not enough to simply avoid evil; one must actively despise it, and conversely, not merely tolerate good, but passionately pursue and embrace it. This speaks to the very heart and affections, calling for a transformation of values that dictates behavior.
* **"and establish judgment in the gate":** This shifts the command from personal morality to public justice. The "gate" was the seat of legal and civic authority. To "establish judgment" (Hebrew: _hatzigu mishpat_) means to set it up firmly, to make it stand, to ensure that justice is administered fairly, consistently, and impartially, especially for the vulnerable who often sought redress there. It's a call to dismantle corrupt systems and rebuild them on principles of righteousness.
* **"it may be that the LORD God of hosts will be gracious unto the remnant of Joseph":** This clause introduces a conditional promise and the possibility of divine grace. "It may be" underscores that God's favor is not guaranteed but contingent upon their obedience to the preceding commands. The title "LORD God of hosts" (Yahweh Elohim Tsebaoth) emphasizes God's supreme power and authority as the commander of heavenly armies, highlighting the gravity of their offense and the magnitude of His potential mercy. "Joseph" refers to the Northern Kingdom of Israel. The "remnant" (Hebrew: _she'erit_) signifies a surviving portion, implying that even if grace is extended, it might only be to a small group who truly repent, not the nation as a whole.

#### Literary Devices
Amos 5:15 employs several powerful **literary devices**. The opening command, "Hate the evil, and love the good," showcases **antithetical parallelism**, directly contrasting two opposing actions and moral stances. This stark juxtaposition emphasizes the radical nature of the required transformation. The phrase "establish judgment in the gate" uses **metonymy**, where "the gate" stands in for the entire legal and civic system of the city, highlighting the specific locus of corruption and the necessary area for reform. The entire verse functions as a **conditional statement**, with the "it may be" clause indicating that divine grace is not automatic but dependent on human response. This creates a sense of urgency and responsibility. The use of the divine title **"LORD God of hosts"** is a powerful **epithet**, underscoring God's absolute sovereignty, omnipotence, and His just authority over all creation, lending immense weight to both the command and the conditional promise.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 5:15 profoundly articulates God's unwavering demand for righteousness and justice, revealing His character as both holy and merciful. It underscores the covenantal expectation that Israel, as God's chosen people, must reflect His moral attributes in their individual lives and corporate society. The verse highlights the interconnectedness of personal piety and social ethics: true worship is inseparable from righteous living and the pursuit of justice for all. While judgment is imminent due to their persistent sin, God, in His sovereignty, offers a narrow window of grace, demonstrating His desire for repentance rather than destruction, even for a remnant. This tension between divine judgment and potential mercy is a recurring theme throughout the prophetic corpus, emphasizing God's faithfulness to His covenant, which includes both blessings for obedience and curses for disobedience.

* [Psalm 34:14](/psalms/34-14 "Psalm 34:14 - Depart from Evil, Do Good")
* [Micah 6:8](/micah/6-8 "Micah 6:8 - What the LORD Requires")
* [Isaiah 1:16-17](/isaiah/1-16-17 "Isaiah 1:16-17 - Wash Yourselves; Learn to Do Good")

### REFLECTION AND APPLICATION
Amos 5:15 remains profoundly relevant for believers today, serving as a timeless call to ethical integrity and social responsibility. It challenges us to examine our own hearts and actions, asking whether we genuinely "hate the evil" in all its forms—pride, greed, injustice, apathy—and actively "love the good," pursuing virtues like compassion, humility, and truth. This isn't a passive stance but an active, daily choice to align our affections and wills with God's character. Furthermore, the command to "establish judgment in the gate" extends beyond ancient Israel's legal system to every sphere of influence we inhabit: our families, workplaces, communities, and even national policies. We are called to be advocates for justice, to speak out against oppression, to work towards equitable systems, and to ensure that the vulnerable are protected and afforded their dignity. Finally, the conditional "it may be" reminds us of the preciousness of God's grace and the ongoing need for humility and repentance. It encourages a posture of dependence on God's mercy, knowing that our turning to Him is always met with His willingness to be gracious.

#### Questions for Reflection
* **In what specific areas of my life do I need to more actively "hate the evil" and "love the good"?**
* **How can I, in my current sphere of influence, contribute to "establishing judgment" or promoting justice for those who are marginalized or oppressed?**
* **What does "it may be that the LORD God of hosts will be gracious" teach me about the nature of God's grace and my responsibility in responding to it?**
* **How does my personal pursuit of righteousness connect with my commitment to social justice, and where might I need to grow in both areas?**

### FAQ

**What does "the gate" signify in Amos 5:15?**

Answer: In ancient Israelite cities, the "gate" (Hebrew: _sha'ar_) was much more than just an entrance or exit. It was the central hub of public life, serving as the primary location for legal proceedings, commercial transactions, public announcements, and social gatherings. Elders and judges would convene at the city gate to hear disputes, administer justice, and make decisions concerning the community. Therefore, to "establish judgment in the gate" means to ensure that justice is administered fairly, impartially, and righteously in all public and legal matters, especially for the poor and vulnerable who sought redress there. It was a direct command to rectify the widespread corruption and injustice prevalent in the Northern Kingdom's judicial system.

**Who is "Joseph" in this verse, and what is the "remnant"?**

Answer: In prophetic literature, "Joseph" is often used as a poetic or symbolic reference to the Northern Kingdom of Israel, particularly because Ephraim (Joseph's son) was the dominant tribe within that kingdom. Therefore, the phrase "remnant of Joseph" refers to the surviving portion of the Northern Kingdom. The concept of a "remnant" (Hebrew: _she'erit_) is significant in biblical prophecy, often denoting a small group of people who survive a divine judgment or catastrophe, either because of their faithfulness or because of God's preserving grace. In Amos 5:15, it suggests that even if God's grace is extended, it might only be to a select few who genuinely repent and turn back to Him, rather than to the entire nation, which was facing widespread destruction due to its persistent sin. This idea of a remnant is also seen in [Isaiah 1:9](/isaiah/1-9 "Isaiah 1:9 - A Small Remnant").

**Is God's grace conditional according to Amos 5:15?**

Answer: Yes, in this specific context, the grace offered in Amos 5:15 is presented as conditional. The phrase "it may be that the LORD God of hosts will be gracious" directly links the possibility of God's favor to the people's prior actions: "Hate the evil, and love the good, and establish judgment in the gate." This highlights a crucial theological principle found throughout the Old Testament: while God is inherently gracious and merciful, His active intervention to avert judgment often requires a human response of repentance and obedience to His commands. It underscores that God desires a genuine turning of the heart and a reformation of behavior from His people. This does not diminish God's sovereign grace but emphasizes human responsibility in receiving it.

### CHRIST-CENTERED FULFILLMENT
Amos 5:15, with its call to "hate the evil, and love the good, and establish judgment in the gate," finds its ultimate fulfillment and perfect embodiment in Jesus Christ. He is the one who perfectly hated evil and loved good, living a life of impeccable righteousness and justice, fulfilling the moral demands of the Law (Matthew 5:17). Christ's entire ministry was an act of "establishing judgment" in the truest sense, not merely in a legal court, but by inaugurating God's righteous kingdom on earth. He consistently championed the cause of the poor, the marginalized, and the oppressed, challenging corrupt systems and exposing hypocrisy, as seen in His teachings and actions throughout the Gospels (Luke 4:18-19). Furthermore, the conditional promise of grace to a "remnant" in Amos foreshadows the ultimate and unconditional grace offered through Christ's atoning sacrifice. Through His death and resurrection, Jesus became the means by which God is "gracious" to a new "remnant"—those who believe in Him from every nation, forming His Church, the true Israel (Romans 9:27-28; Galatians 3:28-29). In Christ, God's justice and mercy perfectly converge, allowing Him to be both just and the justifier of those who have faith in Jesus (Romans 3:26). The call to hate evil and love good is now empowered by the Holy Spirit within believers, enabling them to live out the righteousness of Christ in their personal lives and to pursue justice in the world as agents of His kingdom (Ephesians 2:10).

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

Romans 12:9

[Let] love be without dissimulation. Abhor that which is evil; cleave to that which is good.

Psalms 97:10

Ye that love the LORD, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked.

3 John 1:11

Beloved, follow not that which is evil, but that which is good. He that doeth good is of God: but he that doeth evil hath not seen God.

Joel 2:14

Who knoweth [if] he will return and repent, and leave a blessing behind him; [even] a meat offering and a drink offering unto the LORD your God?

Micah 5:7

¶ And the remnant of Jacob shall be in the midst of many people as a dew from the LORD, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men.

Micah 5:8

And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver.

1 Thessalonians 5:21

Prove all things; hold fast that which is good.