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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
Three Centuries of Reception
5 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.
According to Jeremiah, “For in the day that I brought them out of the land of Egypt, I did not speak to you fathers or command them concerning burnt offerings and sacrifices.” And we hear similarly through Isaiah, “ ‘To what purpose do you bring me a multitude of sacrifices?’ says the Lord. ‘I am full of the burnt offerings of rams, and I will not accept the fat of lambs and the blood of bulls and of goats. Nor do you come and appear before me; for who has required these things at your hands? Do not go on to tread my courts any more. If you bring me fine flour, it is vain; incense is an abomination unto me; your new moons, and your sabbaths, and your great day, I cannot bear them. Your fasts, and your rests, and your feasts, my soul hates them; I am overfull of them.’ ” And he says by another: “Depart from me; the sound of your hymns, and the psalms of your musical instruments, I will not hear.” And Samuel says to Saul, when he thought to sacrifice: “Obedience is better than sacrifice, and hearkening than the fat of rams. For, behold, the Lord does not so much delight in sacrifice as in obeying him.”
What shall I say to those who worship Astarate or Chemosh, the abomination of the Sidions, or the likeness of a star, a god a little above them to these idolaters, but yet a creature and a piece of workmanship, when I myself either do not worship two of those into whose united name I am baptized, or else worship my fellow servants, for they are fellow servants, even if a little higher in the scale; for differences must exist among fellow servants.
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.
(Verse 23) Take away from me the tumult of your songs, and I will not listen to the music of your harp. LXX: Take away from me the sound of your songs, and I will not listen to the melody of your instruments. Beautiful songs of the Levites, with which they praised God, he calls tumult and confused sound, because there is no beautiful praise in the mouth of a sinner, and they were accustomed to offer these same things to idols as well (Eccles. 15). The prayer and psalms of the Jews, which they sing in the synagogues, is a composed praise of heretics to the Lord, and, if I may say so, the grunts of their own and the braying of donkeys, whose songs are more comparable to the works of the Israelites. But receive psalms and songs, lyre and organs, either literally understood among the people of Israel, which were once made in the image of things to come, or spiritually understood in us and in heretics, which are heard by the Lord if we direct them with good works; if with evil, He closes His ears and does not deign to hear the songs of the wicked.
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 5:23 powerfully conveys God's profound rejection of Israel's ritualistic worship, declaring their elaborate songs and musical offerings to be mere "noise" and "melody" that He refuses to hear. This stark condemnation arises from the nation's pervasive social injustice, moral corruption, and spiritual hypocrisy, revealing that outward religious performance devoid of genuine righteousness and heartfelt obedience is an abomination to the Lord. The verse underscores the divine demand for a worship that is holistic, integrating ethical conduct and justice with sincere devotion, rather than relying on empty ceremony.
Context
Literary Context
Amos 5:23 is situated within a series of divine pronouncements against Israel's spiritual decline and social injustice. Immediately preceding this verse, God explicitly rejects their formal religious gatherings, sacrifices, and offerings in Amos 5:21-22, stating His detestation for their "solemn assemblies" and "peace offerings." The rejection of their music in verse 23 serves as the culmination of this indictment against their outward religious displays. This passage then naturally flows into the iconic call for justice in Amos 5:24, which clarifies the true nature of the righteousness God desires, contrasting it sharply with the empty rituals He has just condemned. The entire chapter functions as a lament and a call to repentance, emphasizing that true worship is inseparable from ethical living.
Historical & Cultural Context
The prophet Amos ministered to the Northern Kingdom of Israel during the reign of Jeroboam II (c. 793-753 BC), a period of significant economic prosperity and political stability. This era, however, was also marked by severe social stratification, rampant injustice, and moral decay. While the wealthy elite indulged in luxury, the poor were oppressed, justice was perverted, and idolatry mingled with the worship of Yahweh. Despite their moral failings, the Israelites continued to observe religious festivals, offer sacrifices, and engage in musical worship at sanctuaries like Bethel and Gilgal, believing these rituals alone would secure God's favor. Amos's message directly confronts this religious complacency and the false security derived from external observances, highlighting that God's covenant demands righteousness and justice, not just ritual.
Key Themes
This verse powerfully contributes to several overarching themes in Amos and the prophetic literature. Firstly, it emphasizes the Rejection of Hypocritical Worship, making it clear that God despises religious acts performed without genuine devotion or moral integrity. The "noise of thy songs" symbolizes the emptiness of their outward show. Secondly, it underscores the Priority of Justice and Righteousness over ritual, a central tenet of prophetic theology. God's primary concern is for His people to live justly and righteously, as famously articulated in Amos 5:24. This theme resonates throughout the book, from the initial indictments against surrounding nations and Israel in Amos 1-2 to the repeated calls for ethical living. Thirdly, the passage highlights the Heart of Worship, demonstrating that God looks beyond external performance to the sincerity of the worshiper's heart and the alignment of their life with His commands.
Exposition and Analysis
Key Word Analysis
This verb, H5493, means "to turn off," "remove," "withdraw," or "put away." In this imperative form, it conveys God's direct command for Israel to cease their musical worship. It's not a request but a forceful demand, indicating God's utter repugnance for their religious activities. The implication is that their worship is not merely ineffective but actively offensive, something God wants completely removed from His presence.
This noun, H1995, typically refers to a "multitude," "abundance," or a "tumultuous sound." Here, it carries the negative connotation of a meaningless clamor, a chaotic din, or an empty uproar. By calling their songs "noise," God strips them of any spiritual value, transforming what should be an act of worship into an irritating, insignificant disturbance. It highlights the absence of genuine heart and purpose behind their musical expressions.
This primitive root, H8085, means "to hear intelligently," often implying attention, understanding, and even obedience. When God declares, "I will not hear," it signifies a deliberate and complete refusal to acknowledge or accept their worship. It's not that He physically cannot hear the sound, but that He refuses to give it any consideration, approval, or response. It implies a judicial rejection, a divine turning away from their insincere expressions, rendering their efforts futile and offensive.
Verse Breakdown
"Take thou away from me the noise of thy songs;"
This opening clause is a direct, emphatic command from God. The phrase "Take thou away from me" (סוּר מֵעָלַי, sūr mēʿālay) expresses God's utter disgust and desire for separation from their worship. He does not merely ignore it; He actively demands its removal. By labeling their "songs" (שִׁירֶיךָ, shīreyḵā) as "noise" (הָמוֹן, hāmôn), God reveals that what they considered devotional music is, in His ears, nothing more than an irritating, meaningless din. This is a powerful indictment of their external religious performance, which lacked genuine heart and righteousness.
"for I will not hear the melody of thy viols."
This second clause provides the divine reason for the command in the first. The conjunction "for" (כִּי, kī) links God's rejection to His refusal to engage with their music. The "melody" (זִמְרָה, zimrāh) and "viols" (נְבָלֶיךָ, nəḇāleḵā, stringed instruments often associated with worship) represent the aesthetic and emotional aspects of their musical offerings. However, God states, "I will not hear" (לֹא אֶשְׁמָע, lōʾ ʾešmāʿ), signifying a complete and deliberate turning away. His refusal to "hear" implies a refusal to acknowledge, accept, or respond to their worship, rendering it utterly futile and unacceptable in His sight due to the hypocrisy and injustice prevalent in their lives.
Literary Devices
Amos 5:23 employs several potent literary devices to convey God's message. Metonymy is evident in "the noise of thy songs" and "the melody of thy viols," where the musical instruments and sounds stand in for the entire act of worship. God is not condemning music itself, but the corrupt and hypocritical worship it represents. Anthropomorphism is present in God's declaration, "I will not hear," attributing a human sensory experience (hearing) to God to express His absolute rejection and disgust. This is not a physical inability but a volitional refusal to acknowledge. Furthermore, there is a strong element of Irony: what Israel intended as pleasing worship is ironically described as "noise" in God's ears, highlighting the vast chasm between their perception and divine reality. The verse also utilizes Juxtaposition by contrasting the expected "melody" of worship with the actual "noise" it has become, emphasizing the perversion of their religious practices.
Theological and Thematic Connections
Amos 5:23 is a profound theological statement on the nature of true worship, asserting that God prioritizes genuine righteousness, justice, and obedience over mere ritualistic performance. It challenges the common misconception that outward religious acts can compensate for inward moral decay or social injustice. The verse reveals that God's character demands a holistic response from His people—a faith that is lived out in ethical conduct and compassionate action, not just sung in sanctuaries. This prophetic indictment serves as a timeless reminder that authentic worship flows from a heart transformed by God's commands and expressed through a life that reflects His justice and mercy, making it pleasing in His sight.
Reflection and Application
Amos 5:23 serves as a timeless and piercing challenge for believers across all generations, urging us to scrutinize the authenticity of our worship and spiritual practices. It compels us to move beyond mere external observance—whether through music, liturgy, or giving—and to delve into the true condition of our hearts and the integrity of our daily lives. This verse reminds us that genuine devotion to God is not compartmentalized within religious services but is seamlessly integrated into every aspect of our existence, particularly in how we treat others and pursue justice in our communities. Our songs, prayers, and offerings are only truly pleasing to God when they emanate from a life committed to righteousness, compassion, and obedience to His commands. It's a call to ensure that our faith is not just heard in our hymns but seen in our actions, ensuring that our outward expressions of worship are a sincere overflow of an inward transformation and a passionate pursuit of God's kingdom values.
Questions for Reflection
FAQ
Does God hate music or singing in worship?
No, God does not hate music or singing. The Bible is replete with examples of music being used to praise God, express joy, lament, and teach (e.g., the Psalms, Exodus 15:1-21, Colossians 3:16). Amos 5:23 is not a condemnation of music itself, but rather a condemnation of the hypocrisy and insincerity of the worshipers. God rejects their music because their hearts were far from Him, and their lives were characterized by injustice and moral corruption, despite their outward religious observances. The "noise" refers to the emptiness and offense of worship offered from unrighteous hearts, not the sound of the music itself. God desires worship that flows from a pure heart and is accompanied by a life of obedience and justice.
Christ-Centered Fulfillment
Amos 5:23, with its stark rejection of hypocritical worship, finds its ultimate fulfillment and clarification in the person and teachings of Jesus Christ. While Amos condemned the external rituals of the Old Covenant that lacked inner righteousness, Jesus consistently emphasized the primacy of the heart and true spiritual worship. He taught that God seeks worshipers who worship "in spirit and truth" (John 4:23-24), directly echoing the prophetic call for sincerity over mere form. Jesus Himself perfectly embodied the righteousness and justice that Israel failed to demonstrate, living a life of perfect obedience and advocating for the marginalized and oppressed. His sacrifice on the cross became the ultimate act of worship, a perfect offering that atoned for sin and made possible a new covenant where believers, through the Holy Spirit, can offer genuine worship, not based on external rituals but on an inward transformation and a life lived in accordance with God's will (Romans 12:1-2). Thus, the "noise" of empty religion is silenced by the authentic, Spirit-empowered worship offered through Christ, who is the Way, the Truth, and the Life (John 14:6), making our lives themselves a pleasing melody to God.