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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Amos 5:21–27. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Two Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
(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.
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.
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Summary
Amos 5:22 delivers a profound divine indictment against the Northern Kingdom of Israel, unequivocally rejecting their religious rituals and sacrifices. Despite their diligent performance of various offerings—burnt offerings, grain offerings, and peace offerings, even those from their finest livestock—God declares them unacceptable. This verse powerfully underscores that outward acts of worship, however meticulously performed or costly, are utterly worthless and even detestable to God when divorced from genuine righteousness, social justice, and a transformed heart. It reveals God's prioritization of ethical living and sincere devotion over mere ceremonial compliance.
Context
Literary Context
Amos 5:22 is situated within a broader section of the book (Amos 5:18-27) where the prophet Amos pronounces a "Woe" oracle against those who long for the "day of the Lord." This section starkly contrasts their misguided anticipation with the true nature of God's judgment. Immediately preceding this verse, Amos 5:21 declares God's explicit hatred for their feast days and solemn assemblies, setting the stage for the rejection of their sacrifices in verse 22. The subsequent verses, particularly Amos 5:23-24, continue this theme by rejecting their songs and music, culminating in the famous call for justice to roll down like waters and righteousness like an ever-flowing stream. The entire passage highlights the profound disconnect between Israel's outward religiosity and their inward moral corruption.
Historical & Cultural Context
The prophet Amos ministered to the Northern Kingdom of Israel during the prosperous reign of Jeroboam II (c. 793-753 BC). This era was marked by significant economic growth and political stability, leading to widespread affluence among the elite. However, this prosperity was built upon and accompanied by rampant social injustice, oppression of the poor, corruption in the legal system, and syncretistic worship practices. While the people continued to observe the Mosaic rituals at cultic centers like Bethel and Gilgal, their hearts were far from God, and their society was riddled with ethical decay. The sacrifices mentioned—burnt offerings ('olah), grain offerings (minchah), and peace offerings (shelem)—were legitimate components of the Mosaic Law, intended to facilitate atonement, devotion, and fellowship with God. However, in Amos's day, they had become empty rituals, performed without sincerity or accompanying righteous living, making God's rejection a powerful indictment of their hypocrisy.
Key Themes
Amos 5:22 powerfully contributes to several overarching themes in the book of Amos and the prophetic tradition. Firstly, it underscores the rejection of hypocritical worship, a central message throughout Amos, where outward religious performance is condemned when divorced from inward transformation and ethical conduct. This theme is echoed in Amos 4:4-5, where their zealous but unrighteous worship is satirically encouraged. Secondly, the verse highlights God's prioritization of righteousness and justice over ritual. God desires genuine obedience and a commitment to moral uprightness far more than ceremonial compliance, a principle articulated clearly in Amos 5:24. Thirdly, it reveals the spiritual emptiness of a people who went through the motions of faith but lacked true devotion, demonstrating that God sees beyond external acts to the condition of the heart, a truth consistently emphasized throughout the prophetic books, such as in Isaiah 1:11-17.
Exposition and Analysis
Key Word Analysis
Meaning "to ascend, intransitively (be high) or actively (mount); used in a great variety of senses, primary and secondary, literal and figurative; arise (up), (cause to) ascend up, at once, break (the day) (up), bring (up), (cause to) burn, carry up, cast up, [phrase] shew, climb (up), (cause to) come (up), cut off, dawn, depart, exalt, excel, fall, fetch up, get up, (make to) go (away, up); grow (over) increase, lay, leap, levy, lift (self) up, light, (make) up, [idiom] mention, mount up, offer, make to pay, [phrase] perfect, prefer, put (on), raise, recover, restore, (make to) rise (up), scale, set (up), shoot forth (up), (begin to) spring (up), stir up, take away (up), work." In this context, it specifically refers to the act of "offering" sacrifices, particularly burnt offerings which "ascend" in smoke to God. The irony is that while the physical smoke ascends, God's acceptance does not.
Meaning "from an unused root meaning to apportion, i.e. bestow; a donation; euphemistically, tribute; specifically a sacrificial offering (usually bloodless and voluntary); gift, oblation, (meat) offering, present, sacrifice." This refers to the grain or cereal offerings, often made of flour, oil, and frankincense, which were bloodless sacrifices typically offered as an act of devotion or thanksgiving. The term "meat offering" in KJV is an older translation for what is now commonly understood as a "grain offering."
Meaning "a primitive root; to be pleased with; specifically, to satisfy a debt; (be) accept(-able), accomplish, set affection, approve, consent with, delight (self), enjoy, (be, have) a favour(-able), like, observe, pardon, (be, have, take) please(-ure), reconcile self." This verb denotes a strong sense of pleasure, approval, or delight. God's declaration "I will not accept" is a forceful statement of His absolute displeasure and refusal to find satisfaction or favor in their offerings, despite their outward appearance.
Meaning "a primitive root; to scan, i.e. look intently at; by implication, to regard with pleasure, favor or care; (cause to) behold, consider, look (down), regard, have respect, see." This word implies not just a casual glance, but an attentive, favorable, and caring consideration. God's declaration "neither will I regard" signifies that He will not even look upon their peace offerings with any favor, attention, or respect, effectively dismissing them as utterly worthless in His sight.
Verse Breakdown
"Though ye offer me burnt offerings and your meat offerings"
This clause acknowledges the people's diligent performance of two primary categories of Mosaic sacrifices. The "burnt offerings" ('olot, H5930) were entirely consumed on the altar, symbolizing complete devotion and atonement. The "meat offerings" (minchâh, H4503) were grain offerings, typically expressions of thanksgiving or devotion. The phrase "Though ye offer" implies that the physical act of offering was indeed taking place, perhaps even with great frequency and outward zeal.
"I will not accept [them]:"
This is God's immediate and emphatic rejection. The Hebrew verb (râtsâh, H7521) signifies a complete refusal to be pleased with or to find favor in these sacrifices. Despite their religious effort, God declares them null and void, indicating that the problem lies not with the ritual itself, but with the heart and life of the offerer.
"neither will I regard the peace offerings of your fat beasts."
This second declaration reinforces the rejection, extending it to another significant category of sacrifice. "Peace offerings" (shelem, H8002) were typically fellowship offerings, where a portion was given to God, a portion to the priests, and the remainder consumed by the worshipers in a communal meal, symbolizing peace and communion with God. The mention of "fat beasts" (mᵉrîyʼ, H4806) suggests that the people were bringing their best, most valuable animals, indicating a desire to impress God with the quality or costliness of their sacrifice. Yet, even these premium offerings are dismissed, as God will not even "regard" (nâbaṭ, H5027) them with any favorable attention or respect, highlighting the depth of His displeasure.
Literary Devices
Amos 5:22 employs several potent literary devices to convey its message. Irony is prominent, as the very acts intended to bring the people closer to God—their sacrifices—are declared by God to be a source of His displeasure. The people believe they are pleasing God, but He is utterly repulsed. The phrase "fat beasts" also uses metonymy, where the quality of the animal (fatness) stands for the perceived quality or value of the offering itself, underscoring that even the best material sacrifice is insufficient without a righteous heart. Furthermore, the strong, declarative statements "I will not accept" and "neither will I regard" utilize emphatic negation, leaving no room for doubt about God's absolute rejection. This forceful language serves to shock the audience into recognizing the severity of their spiritual condition and the futility of their empty rituals.
Theological and Thematic Connections
Amos 5:22 stands as a powerful testament to a consistent biblical truth: God values genuine obedience, internal righteousness, and a heart for justice far more than external religious performance. This principle is not unique to Amos but is a foundational theological theme woven throughout the Old Testament prophets and affirmed in the New Testament. It challenges the human tendency to substitute ritual for relationship, and outward show for inward transformation. God's rejection of Israel's sacrifices was not a rejection of the sacrificial system itself (which He instituted), but a rejection of its perversion by a people whose lives contradicted the very covenant they claimed to uphold. True worship, therefore, is holistic, encompassing both sincere devotion and ethical living that reflects God's character of justice and mercy.
Reflection and Application
Amos 5:22 serves as a timeless mirror, inviting us to critically examine the sincerity and integrity of our own spiritual practices. In an age where religious activity can often be superficial or driven by external pressures, this verse calls us back to the heart of true devotion. It challenges us to ask whether our church attendance, financial giving, participation in ministries, or even our personal devotional times are truly rooted in a genuine love for God and a commitment to live out His justice and mercy in the world. If our outward acts of worship are not accompanied by a transformed character, a pursuit of righteousness, and a compassionate concern for others, then they risk becoming as detestable to God as the offerings of ancient Israel. True faith is not merely about performing rituals, but about living a life that consistently reflects the character of Christ in every sphere, demonstrating His love and justice to a broken world.
Questions for Reflection
FAQ
Why did God reject Israel's sacrifices if He commanded them in the Law?
God rejected Israel's sacrifices not because the sacrificial system itself was flawed or unwanted, but because the people offering them were living in blatant disobedience and hypocrisy. The Mosaic Law stipulated that sacrifices were to be offered with a contrite heart, in repentance, and as part of a covenant relationship that demanded justice and righteousness. However, Israel had divorced their ritualistic worship from their ethical conduct. They continued to oppress the poor, engage in idolatry, and pervert justice, all while meticulously performing their religious duties. God's rejection, as seen in Amos 5:21-24, was a condemnation of this profound spiritual disconnect. He desired their hearts and their obedience to the covenant's moral demands (e.g., Micah 6:8) more than empty ceremonial compliance. Their offerings had become an insult, a means of trying to appease God while continuing in sin, rather than a genuine expression of devotion and repentance.
Christ-Centered Fulfillment
Amos 5:22, with its stark rejection of empty ritual, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. The Old Testament sacrificial system, though divinely ordained, was always a shadow pointing to a greater reality. It could not truly cleanse the conscience or perfect the worshiper (Hebrews 10:1-4). Jesus, as the perfect Lamb of God, offered Himself as the one, final, and sufficient sacrifice for sin (Hebrews 9:26-28). His sacrifice was not an empty ritual but an act of perfect obedience and love, fulfilling the righteous demands of God's law. Furthermore, Jesus consistently echoed the prophetic call for internal righteousness over external show, emphasizing that true worship is "in spirit and truth" (John 4:23-24). Through His atoning work, believers are now enabled to offer "spiritual sacrifices" of praise, good deeds, and a transformed life (Hebrews 13:15-16; Romans 12:1), which are truly acceptable to God because they are offered through faith in Him and empowered by His Spirit, reflecting the very righteousness He embodies.