Amos 5 15

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.

Amos 5:15 nkjv

Hate evil, love good; Establish justice in the gate. It may be that the LORD God of hosts Will be gracious to the remnant of Joseph.

Amos 5:15 niv

Hate evil, love good; maintain justice in the courts. Perhaps the LORD God Almighty will have mercy on the remnant of Joseph.

Amos 5:15 esv

Hate evil, and love good, and establish justice in the gate; it may be that the LORD, the God of hosts, will be gracious to the remnant of Joseph.

Amos 5:15 nlt

Hate evil and love what is good;
turn your courts into true halls of justice.
Perhaps even yet the LORD God of Heaven's Armies
will have mercy on the remnant of his people.

Amos 5 verses

Amos 5 15 Meaning

Amos 5:15 issues a powerful call to moral and societal transformation, advocating for an active rejection of wickedness and an embrace of righteousness. It instructs the people to institutionalize fairness and integrity within their public and judicial systems. The verse concludes with a conditional hope that, by heeding this divine imperative, the Almighty God might extend His grace and compassion to the remaining survivors of Israel, thereby averting complete destruction.

Amos 5 15 Context

Amos prophesied to the Northern Kingdom of Israel during a period of relative peace and economic prosperity under King Jeroboam II. Despite outward success, the nation was spiritually corrupt, engaging in idolatry and, critically, pervasive social injustice. Chapter 5 intensifies Amos's pronouncement of judgment, detailing Israel's idolatry, perversion of worship, and oppression of the poor and vulnerable (Amos 5:4-13). Amidst these dire warnings of inescapable doom, verse 15 presents a glimmer of hope. It's not a general offer of reprieve for the whole nation without genuine change, but a call to authentic repentance that might lead to God's compassion for a surviving portion of His people. The "gate" refers to the public square and judicial courts of ancient Israel, emphasizing that justice was to be administered transparently and righteously in the heart of the community.

Amos 5 15 Word analysis

• Hate evil (שְׂנְאוּ רָע - sin'u ra): This is a strong imperative, commanding not merely to avoid evil deeds but to harbor a deep, emotional aversion and disgust towards wickedness itself. It implies a total rejection of the moral corruption prevalent in Israel. This aligns with God's own character and moral absolute.
• love good (וֶאֶהֱבוּ טוֹב - we'ehavu tov): Another imperative, urging an active and passionate affection for what is righteous, virtuous, and aligned with God's will. It's a positive commandment to pursue and embrace goodness in all aspects of life, not just abstain from evil.
• establish justice (הַצִּיגוּ מִשְׁפָּט - hatzigu mishpat): Hatzigu means "to place firmly," "to set up," or "to establish." It's not merely to speak of justice or desire it, but to actively implement and solidify righteous judgment and legal practices. Mishpat refers to justice, judgment, legal decision, and includes both the act of judging and the resulting legal system. It denotes adherence to divine standards in all societal dealings, especially legal and governmental.
• in the gate (בַּשָּׁעַר - basha'ar): The city gate was the central public space in ancient Israel. It was where elders and judges sat, where legal cases were heard, business transactions took place, and public announcements were made. Therefore, "justice in the gate" means justice implemented publicly, legally, and communally, affecting daily life and public administration, specifically in contrast to the corruption observed there (Amos 5:10, 12).
• Perhaps (אוּלַי - 'ulay): This word introduces an element of contingency and uncertainty. It underscores that God's grace is not guaranteed but is an act of His sovereign prerogative, contingent upon Israel's genuine repentance and the exercise of His mercy. It calls for humility and serious consideration, implying that the opportunity for mercy is limited and dependent on a change of heart and action. It prevents presumption.
• the LORD God of hosts (יהוה אֱלֹהֵי צְבָאוֹת - Yahweh Elohei Tzeva'ot): This title emphasizes God's supreme authority, omnipotence, and His role as the sovereign Commander of heavenly and earthly armies. It reminds the audience that the One issuing these commands and potentially offering grace is the Almighty, whose power transcends all. It highlights both His capacity to bring judgment and to extend mercy.
• be gracious (יַחְמָל - yachmal): Means to show compassion, to pity, to spare. It indicates an act of undeserved mercy from God. This compassion is rooted in His lovingkindness, offered despite the people's deserving of judgment.
• to the remnant of Joseph (sh'erit Yosef): "Joseph" here is a common biblical term referring to the Northern Kingdom of Israel (primarily Ephraim and Manasseh). "Remnant" implies a small surviving portion of the nation after a period of intense judgment, signifying hope for a minority who turn to the Lord. It carries themes of preservation and divine election, a continuation of God's covenant with a faithful few, even amidst widespread apostasy.

Words-group analysis:

• Hate evil, love good: This phrase forms a powerful ethical imperative, demanding not passive acceptance of right and wrong, but active, deliberate moral discernment and engagement. It signifies a complete internal and external transformation, from internal moral disposition to outward action.
• Establish justice in the gate: This phrase translates spiritual convictions into practical, societal righteousness. It's a specific call for systemic and public integrity in legal and communal affairs, ensuring equitable treatment for all, particularly the vulnerable. It's a direct polemic against the corrupt practices prevalent in their society where justice was often perverted by bribes and oppression of the poor.
• Perhaps the LORD God of hosts will be gracious to the remnant of Joseph: This entire phrase combines the call to human responsibility with the divine prerogative. The "perhaps" underscores the seriousness of the situation—mercy is not a certainty but a possibility conditional on repentance. It also highlights the nature of God's grace, which is His to grant, and that His mercy may extend to only a portion ("remnant") of the rebellious nation. This offers a narrow beam of hope amidst impending doom, contingent on God's character and their response.

Amos 5 15 Bonus section

The connection between mishpat (justice/judgment) and tzedekah (righteousness) is often interwoven in prophetic literature. While mishpat focuses on fair administration, tzedekah points to right relationships and ethical living. Here, "establish justice" (mishpat) implies putting the right way (tzedekah) into practice. This verse encapsulates the tension often found in the prophets: impending judgment alongside a narrow, conditional window for repentance and divine grace. It reveals God's willingness to spare if a genuine turning occurs. The choice of "Joseph" is significant as it specifically addresses the primary tribal grouping of the Northern Kingdom, making the message pointed and inescapable for them.

Amos 5 15 Commentary

Amos 5:15 stands as a profound summary of true faith: a call for both individual spiritual transformation and public, corporate justice. The prophet asserts that genuine piety is not found in elaborate rituals (which Amos condemned elsewhere) but in an inner moral revulsion against sin and an active affection for goodness. This internal change must then manifest outwardly through the establishment of an equitable legal and social system, especially at "the gate," the public locus of all communal life. The powerful image of God as "LORD God of hosts" reminds Israel of His unchallengeable authority to both judge and redeem. The concluding "perhaps" is critical; it emphasizes that while repentance opens the door to mercy, grace remains God's sovereign decision. It is a severe mercy, hinting that even if mercy is granted, it will likely be to a "remnant"—a stark reality reflecting the depth of Israel's spiritual decay, yet also affirming God's enduring covenant faithfulness to those who turn back to Him. The verse underscores that social righteousness is not peripheral to worship, but foundational to it, a prerequisite for divine favor.