TRV
Translation
King James Version
¶ I hate, I despise your feast days, and I will not smell in your solemn assemblies.
Complete Jewish Bible
"I hate, I utterly loathe your festivals; I take no pleasure in your solemn assemblies.
Berean Standard Bible
“I hate, I despise your feasts! I cannot stand the stench of your solemn assemblies.
American Standard Version
I hate, I despise your feasts, and I will take no delight in your solemn assemblies.
World English Bible Messianic
I hate, I despise your feasts, and I can’t stand your solemn assemblies.
Geneva Bible (1599)
I hate and abhorre your feast dayes, and I wil not smelll in your solemne assemblies.
Young's Literal Translation
I have hated--I have loathed your festivals, And I am not refreshed by your restraints.
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Commentary on Amos 5 verses 21–27
21 ¶ I hate, I despise your feast days, and I will not smell in your solemn assemblies.
22 Though ye offer me burnt offerings and your meat offerings, I will not accept them: neither will I regard the peace offerings of your fat beasts.
23 Take thou away from me the noise of thy songs; for I will not hear the melody of thy viols.
24 But let judgment run down as waters, and righteousness as a mighty stream.
25 Have ye offered unto me sacrifices and offerings in the wilderness forty years, O house of Israel?
26 But ye have borne the tabernacle of your Moloch and Chiun your images, the star of your god, which ye made to yourselves.
27 Therefore will I cause you to go into captivity beyond Damascus, saith the LORD, whose name is The God of hosts.
The scope of these verses is to show how little God valued their shows of devotion, nay, how much he detested them, while they went on in their sins. Observe,
I. How unpleasing, nay, how displeasing, their hypocritical services were to God. They had their feast-days at Bethel, in imitation of those at Jerusalem, in which they pretended to rejoice before God. They had their solemn assemblies for religious worship, in which they put on the gravity of those who come before God as his people come, and sit before him as his people sit. They offered to God burnt-offerings, to the honour of God, together with the meat-offerings which by the law were to be offered with them; they offered the peace-offerings, to implore the favour of God, and they offered them of the fat beasts that they had, Amo 5:21, Amo 5:22. In imitation likewise of the temple-music, they had the noise of their songs and the melody of their viols (Amo 5:23), vocal and instrumental music, with which they praised God. With these services they hoped to make God amends for the sins they had committed, and to obtain leave to go on in sin; and therefore they were so far from being acceptable to God that they were abominable. He hated, he despised, their feast-days, not only despised them as no valuable services done to him, but hated them as an affront and provocation to him, as we hate to see men dissemble with us, pretend a respect for us when really they have none. Nothing more hateful, more despicable, than hypocrisy. He that blesseth his friend with a loud voice, it shall be counted a curse, when it appears that his heart is not with him. God will not smell in their solemn assemblies, for there is nothing in them that is grateful to him, but a great deal that is offensive. Their sacrifices are not to him of a sweet smelling savour, as Noah's was, Gen 8:21. He will not accept them; he will not regard them, will not take any notice of them; he will not hear the melody of their viols; for, when sin is a jar in the harmony, it grates in his ears: "Take it away," says God, "I cannot bear it." Now this intimates, 1. That sacrifice itself is of small account with God in comparison with moral duties; to love God and our neighbour is better than all burnt offering and sacrifice. 2. That the sacrifice of the wicked is really an abomination to him, Pro 15:8. Dissembled piety is double iniquity, and so it will be found when, if any place in hell be hotter than another, that will be the hypocrite's portion.
II. What it was that he required in order to the acceptableness of their sacrifices and without which no sacrifice would be acceptable (Amo 5:24): Let judgment run down as waters, among you, and righteousness as a mighty stream, that is 1. "Let there be a general reformation of manners among you; let religion (God's judgment) and righteousness have their due influence upon you; let your land be watered with it, and let it bear down all the opposition of vice and profaneness; let it run wide as overflowing waters, and yet run strong as might stream." (2.) "In particular, let justice be duly administered by magistrates and rulers; let not the current of it be stopped by partiality and bribery, but let it come freely as waters do, in the natural course; let it be pure as running waters, not muddied with corruption or whatever may pervert justice; let it run like a might stream, and not suffer itself to be obstructed, or its course retarded, by the fear of man; let all have free access to it as a common stream, and have benefit by it as trees planted by the rivers of waters." The great thing laid to Israel's charge was turning judgment into wormwood (Amo 5:7); in that matter therefore they must reform, Zac 7:9. This was what God desired more than sacrifices, Hos 6:6; Sa1 15:22.
III. What little stress God had laid upon the law of sacrifices, though it was his own law, in comparison with the moral precepts (Amo 5:25): "Did you offer unto me sacrifices in the wilderness forty years? No, you did not." For the greatest part of that time sacrifice was very much neglected, because of the unsettledness of their state; after the second year, the passover was not kept till they came into Canaan, and other institutions were in like manner intermitted; and yet, because God will have mercy and not sacrifice, he never imputed the omission to them as their fault, but continued his care of them and kindness to them: it was not that, but their murmuring and unbelief, for which God was displeased with them. He that so owned his people, though they did not sacrifice, when in other things they kept close to him, will certainly disown them, though they do sacrifice, if in other things they depart from him. But, though ritual sacrifices may thus be dispensed with, spiritual sacrifices will not; even justice and honesty will not excuse for the want of prayer and praise, a broken heart and the love of God. Stephen quotes this passage (Act 7:42), to show the Jews that they ought not to think it strange that ceremonial law was repealed when from the beginning it was comparatively made light of. Compare Jer 7:22, Jer 7:23.
II. What little reason they had to expect that their sacrifices should be acceptable to God, when they and their fathers had been all along addicted to the worship of other gods. So some take Amo 5:25, "Did you offer to me sacrifices, that is, to me only? No, and therefore not at all to me acceptably;" for the law of worshipping the Lord our God is, Him only we must serve. "But you have borne the tabernacle of your Moloch (Amo 5:26), little shrines that you made to carry about with you, pocket-idols for your private superstition, when you durst not be seen to do it publicly. You have had the images of your Moloch - your king" (probably representing the sun, that sits king among the heavenly bodies), "and Chiun, or Remphan" (as Stephen calls it, Act 7:43, after the Septuagint), which it is supposed, represented Saturn, the highest of the seven planets. The worship of the sun, moon, and stars, was the most ancient, most general, and most plausible idolatry. They made to themselves the star of their God, some particular star which they took to be their god, or the name of which they gave to their god. This idolatry Israel was from the beginning prone to (Deu 4:19); and those that retain an affection for false gods cannot expect the favour of the true God.
V. What punishment God would inflict upon them for their persisting in idolatry (Amo 5:27): I will cause you to go into captivity beyond Damascus. They were led captive by Satan into idolatry, and therefore God caused them to go into captivity among idolaters, and hurried them into a strange land, since they were so fond of strange gods. They were carried beyond Damascus. Their captivity by the Assyrians was far beyond that by the Syrians; for, if less judgments do not work that for which they were sent, God will send greater. Or the captivity of Israel under Shalmaneser was far beyond that of Damascus under Tiglath-pileser, and much more grievous and destructive, which was foretold Amo 1:5. For, as the sins of God's professing people are greater than the sins of others, so it may be expected that their punishments will be proportionable. We find the spoil of Damascus and that of Samaria carried off together by the king of Assyria, Isa 8:4. Stephen reads it, I will carry you away beyond Babylon (Act 7:43), further than Judah shall be carried, so far further as not to return. And, to make this sentence appear both the more certain and the more dreadful, he that passes it calls himself the Lord, whose name is, The God of hosts, and who is therefore able to execute the sentence, having hosts at command.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 21–27. Public domain.
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John ChrysostomAD 407
DISCOURSES AGAINST JUDAIZING CHRISTIANS 4:6
This brings us to a conclusion on another matter of great importance. The observances regarding sacrifices, sabbaths, new moons, and all such things prescribed by the Jewish way of life of that day—they are not essential. Even when they were observed they could make no great contribution to virtue; nor when neglected could they make the excellent person worthless or degrade in any way the sanctity of his soul. People of old, while still on earth, manifested by their piety a way of life that rivals the way the angels live. Yet they followed none of these observances, they slew no beasts in sacrifice, they kept no fast, they made no display of fasting. They were so pleasing to God that they surpassed this fallen human nature of ours and, by the lives they lived, drew the whole world to a knowledge of God.
JeromeAD 420
Commentary on Amos
(Verses 21, 22.) I hated and rejected your feasts, and I will not take the smell of your heavens. But if you bring me burnt offerings and your gifts, I will not accept them, and I will not look at the fat of your animals. LXX: I have hated and rejected your feasts, and I will not be pleased with your assemblies. And if you bring me burnt offerings and sacrifices, I will not receive them, and I will not look upon the pleasantness of your presence: This is specifically said against the tribe of Judah, and those who had migrated from Israel for the ceremonies of God, and yet did not depart from the high places, and worshipped idols, and defiled the sacrifices of God with the magnitude of their sins. For I never said concerning the oblations of the calves, which they offered in Dan and Bethel: If you offer to me holocausts and your offerings, I will not accept them. But God hates and not only hates, but also has cast away their festivals, those who flee from the lion and fall into the bear, and enter the house and are bitten by the serpent, because they do not celebrate the festivals of God, but their own festivals, says the Lord: I hate and have cast away your festivals. And it does not receive the assembly of such men, nor does it have a fragrance of good scent, and it abhors all their gifts, and it does not regard the richest offerings. Indeed, this happens not only to the people of that time, but also to us, if we commit similar offenses, and think that we can offer to God the gains from robberies and perjuries and wicked deeds, and redeem our sins, when we have read that Zacchaeus restored fourfold whatever he had stolen and offered half of his well-acquired possessions (Luke 19). For one could not offer what was wrongfully acquired in the gifts of God, unless one first returned it to its rightful owners, and afterwards fulfilled what is written: Honor the Lord with your just labors (Prov. III, 9); and: The redemption of a man's soul is his own riches (Prov. XIII, 8): for God does not accept the vows of a prostitute's earnings (Deut. XXIII). On the contrary, the just one can say: Let my prayer be directed as incense in your sight (Psal. CXL, 2). The speech of Judas, the traitor, was turned into sin: for it did not have a good odor; but it spoke through actions: 'My wounds have become foul and corrupt, because of my foolishness' (Psalm 38:6). All of this can also be said about heretics, who while fleeing from a lion, run into a bear, and upon entering a house which they think is the Church of God, they lean on walls which they themselves made, and they are bitten by a serpent. Darkness and gloom take away their light and day, so that tangible darkness surrounds them, and their beginnings are destroyed. God hates their sacrifices, and distances himself from them, and whenever they are gathered in the name of the Lord, he detests their stench and closes his nostrils. To hate, to distance oneself, and to not smell, is spoken in the likeness of human language, so that we may understand the attitude of God through our words. And if they offer burnt offerings, or appear to fast, or give alms, or promise chastity, which are true sacrifices, the Lord does not accept those, nor does he deem worthy to look at their fattest offerings. For God judges not the greatness of sacrifices, but the merits and reasons of those who offer them. Hence, the widow who in the Gospel (Luke 21) gave two small coins as an offering is preferred by the Savior over those who believed they were offering the fattest vows and the choicest sacrifices, when in reality they were giving very little, since she had given everything she had. These things are said more clearly and truly after the coming of the Lord to the Jewish people, who, with the temple and altar destroyed, believe they are offering sacrifices, which God abhors and rejects their festivals, and does not accept the aroma of their assembly when they gather and say, 'Crucify him, crucify him' (John 19:6) and 'His blood be on us and on our children' (Matthew 27:25). And if they offer holocausts in synagogues, and gifts in the councils of Satan, and the richest vows, the Lord does not regard them, just as He did not regard the gifts of Cain (Genesis IV). Those who worship the one true God and offer rightly, yet they are not regarded because they do not acknowledge the confession of the Father, Son, and Holy Spirit. But our offerings, that is, the Church, which we offer from our first fruits, are regarded by God, just as He once regarded the sacrifices of Abel.
Cyril of AlexandriaAD 444
Commentary on Amos
The word would be especially fitting for those from Judah and Benjamin. For the tribes in Samaria to the worship of idols being wholly attached, they were found to be very slothful and greatly negligent of the laws given through Moses; but those in Jerusalem sacrificed on the high places to Baal and offered libations to the host of heaven, yet in addition to this they pretended to take care to show reverence for the law, and to be eager to fulfill both sacrifices and feasts. But that the Creator of all things has hated these things, he also made clear through the voice of Isaiah, saying, "Hear the word of the Lord, you rulers of Sodom; attend to the law of God, you people of Gomorrah. What is the multitude of your sacrifices to me, says the Lord? I am full of the burnt offerings of rams, and the fat of lambs and the blood of bulls and goats I do not desire."
Braulio of ZaragozaAD 651
LETTER 18
I am pierced by one wound and tortured with much grief, the bond of bitterness does not permit the tongue to perform its function, and it is easier to weep than to talk. Lo, one affliction comes upon another affliction and contrition upon contrition, “as if a man were to flee from a lion, and a bear should meet him,” or howl at being struck by a scorpion, “and a snake should bite him,” so completely am I dejected and afflicted with the misery of sorrow. I confess, madam, that every time I try to write to you about the passing of our lady Basilla of blessed memory, I am overcome with bitterness and experience a dullness in my mind, a heaviness in my sense and slowness in my tongue, because while I was occupied with grief, my mind was moved by death.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Amos 5:21 presents a stark and unequivocal declaration from God, expressing His profound disdain for the religious practices of the Northern Kingdom of Israel. Far from accepting their elaborate "feast days" and "solemn assemblies," God declares His utter rejection, stating He "hates" and "despises" them and "will not smell" their offerings. This condemnation is not aimed at the divine institutions themselves, but at the hypocrisy of a people who meticulously observed religious rituals while simultaneously engaging in rampant social injustice, oppression, and idolatry, demonstrating a heart far removed from true devotion and covenant faithfulness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Amos 5:21 employs several potent Literary Devices to convey its message. The most prominent is Parallelism, specifically synonymous parallelism, where "I hate, I despise" and "your feast days... your solemn assemblies" express similar ideas in successive clauses, intensifying the divine rejection. The use of Anthropomorphism is evident in God stating, "I will not smell," attributing a human sensory experience to the divine to make His rejection vividly comprehensible to the audience. This also functions as Irony, as the very rituals intended to produce a "pleasing aroma" to God are declared to be repulsive to Him. The strong, emotive verbs "hate" and "despise" also contribute to the Emotive Language, designed to shock the audience and underscore the severity of their spiritual condition and God's absolute displeasure.
THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 5:21 stands as a profound theological statement on the nature of true worship, challenging the superficiality of ritualism divorced from righteousness. It asserts that God's primary concern is not merely outward religious observance, but the condition of the human heart and the ethical integrity of one's life. The verse fundamentally argues that religious acts become an abomination to God when they are performed by those who simultaneously engage in injustice, oppression, and idolatry. This principle underscores the indivisibility of theology and ethics: genuine love for God must manifest in love for neighbor and a commitment to justice. It serves as a timeless warning against spiritual hypocrisy, reminding believers that God desires sincerity, obedience, and a life transformed by His values more than any ceremonial performance.
REFLECTION AND APPLICATION
Amos 5:21 serves as a piercing mirror for contemporary believers, challenging us to scrutinize the authenticity of our worship and spiritual practices. It compels us to ask whether our religious activities—attending services, participating in rituals, or engaging in acts of devotion—are truly expressions of a heart submitted to God, or if they are merely outward performances that mask a disconnect between our faith and our daily lives. This verse calls us to move beyond superficial religiosity to a deep, transformative encounter with God that impacts our ethics, our relationships, and our commitment to justice in the world. True worship, as revealed here, is not confined to sacred spaces or specific times but permeates every aspect of our existence, demanding integrity, compassion, and a genuine pursuit of righteousness. We are invited to reflect on whether our lives produce a "pleasing aroma" to God, not through ritualistic perfection, but through heartfelt obedience and a consistent demonstration of His love and justice to those around us.
Questions for Reflection
FAQ
Does Amos 5:21 mean God hates all religious festivals and assemblies?
Answer: No, Amos 5:21 does not mean God inherently hates all religious festivals or assemblies. The festivals and solemn assemblies were originally ordained by God in the Mosaic Law (e.g., Leviticus 23) as times for His people to remember His faithfulness, express gratitude, and worship Him. God's condemnation in Amos 5:21 is directed at the hypocrisy and emptiness with which the Israelites were observing these practices. They were meticulously performing the rituals while simultaneously engaging in widespread social injustice, oppression of the poor, and idolatry. Their hearts were far from God, and their actions contradicted the very essence of the covenant. Therefore, God's "hate" and "despise" are for the corrupted, insincere, and ethically divorced worship, not the divine institutions themselves. He rejects the form without the substance, the ritual without righteousness.
CHRIST-CENTERED FULFILLMENT
Amos 5:21, with its stark rejection of hypocritical worship, finds profound Christ-centered fulfillment in the New Testament's emphasis on inward transformation over outward ritual, and the ultimate embodiment of true worship in Jesus Christ. Jesus consistently critiqued the religious leaders of His day for their external piety divorced from genuine heart righteousness, echoing Amos's condemnation of "feast days" and "solemn assemblies" that lacked integrity. He denounced those who honored God with their lips but whose hearts were far from Him (Matthew 15:8-9), just as God rejected Israel's empty rituals. Christ Himself became the ultimate "living sacrifice" (Romans 12:1), fulfilling the sacrificial system and establishing a new covenant where worship is no longer bound to specific places or rituals, but is to be offered "in spirit and truth" (John 4:23-24). Through His atoning work, Jesus provides the means for humanity to offer acceptable worship, not through the blood of bulls and goats, but through a transformed heart, empowered by the Holy Spirit, that lives out justice, mercy, and faithfulness, thereby producing a truly "pleasing aroma" to God (Ephesians 5:2).