Amos 5:10
There are those who hate the one who reproves in the gate and despise him who speaks with integrity.
Sermons
The Hates of SinJ. Telford, B. A.Amos 5:10














Seek him that maketh the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night: that calleth for the waters of the sea, and poureth them out upon the face of the earth: The Lord is his Name, This recognition of God amidst the phenomena of nature is characteristic of Amos. He looked on the Pleiades and Orion, as they shone radiantly in the heavens, changeless in their relations, calm amidst human vicissitudes, and constant in diffusing their light upon a troubled world, and bade men seek him who created them. He speaks of night, that "shadow of death," and reminds his hearers that, though it be long and fearsome, the light of dawn comes at last, and God turns it into morning; and again, after the work of the day is done, and tired men want rest, God draws the curtains, and "makes the day dark with night." The last clause is more obscure. Sometimes the waters have been "poured out upon the earth" in destructive deluge, and this has occurred at the command of God; but we prefer the application of the prophet's words to that familiar and constant display of the Divine power by means of which the waters are secretly gathered up into the sky, that they may be poured out in showers of blessing upon the earth. Our text is true of nature; but it is also true of that of which nature is the symbol and shadow, as we shall endeavour to show. It reminds us -

I. THAT GOD OVERRULES THE OUTWARD CONDITIONS OF HUMAN LIFE. "Seek him that maketh the seven stars and Orion." The words are literally true. Philosophy teaches us to find an adequate cause for all effects, and science acknowledges that the First Cause eludes its search, and is beyond its sphere. Revelation declares, "God made the sun to rule by day, and the moon to rule by night: he made the stars also." More than this primal fact is, however, asserted here. Amos was speaking to those who saw in the stars more than material lights. His hearers believed in astrology, which has been prevalent in all ages, from the very dawn of history. This superstition, which has left its mark on the earliest records of our race, in the literature of the Egyptians, Chaldeans, Hindus, and Chinese, was not without effect on the people of Israel, as many passages in Scripture show. Indeed, it only received its deathblow when the Copernican system was finally established; for even Kepler would not deny that there was a connection between the movements of the stars and the fortunes of men. Now, two constellations so peculiar and brilliant as Pleiades and Orion naturally had special powers ascribed to them. Thus Rabbi Isaac Israel, in his remarks on Job 38:31, says, "Some of the stars have operations in the ripening of fruits, and such is the opening of the Pleiades; and some of the stars retard and delay the fruits from ripening, and this is the opening of Orion." In other words, the Pleiades were associated with the spring, when Nature was bursting into new life, when she was emitting the sweetest influences from every blade and flower, when ships which had been shut up through stress of weather could put out once more to sea. Hence the question, "Canst thou bind the sweet influence of Pleiades?" - Canst thou prevent the outpouring of vernal life? Whether you will or not, the change comes; for it is of God. Similarly, Orion was associated with autumn, when the earth was throwing off her beauty, and the voyages of the ancient times came to an end, and frost bound the streams as in fetters of iron. "Canst thou loose the bands of Orion?" - Canst thou check the storms, and break up the reign of frost? Now, says Amen, look beyond these constellations to him who made them; and when you rejoice in the spring, or dread the approaching winter, when you are glad over the pleasantness of life, or faint under its adversity; - think of him who is above and beyond all material forces and all visible influences. There is a spring and autumn known in human experience which have their sources beyond ourselves and beyond all visible agency; and our hearts rest in the assurance of this. Compare the lot of two children in dissimilar circumstances - the one with every comfort and care, as if "born under a lucky star," and sharing "the sweet influences of Pleiades;" the other in the drunken home, with curses temporal and moral on every side. These children do not choose their lot, they do not appear to deserve treatment so different; yet their circumstances are not the result of chance nor the decree of blind fate, but are to be ascribed to him "who made the seven stars and Orion," and, as the Judge of all the earth, he will do right. (Suggest other examples of seeming unfairness in men's circumstances.) This Divine revelation in Scripture affirms of God that he appoints the lot of each, and this with a view to the training of character, which far outweighs the pleasantness or the painfulness found in mere circumstances. Adversity will by and by appear to be but a small thing to him who amidst it proved himself faithful, and prosperity will seem in the retrospect of little worth to him who, through his thanklessness and prayerlessness, has failed to "lay hold on eternal life." Whatever influences surround us, we are, for our own sakes, called on to recognize God as overruling them. If we are prosperous, it is "the Lord who gives power to get wealth;" if we are in adversity, we are not to blame our luck or our friends, but to seek the comfort and help of him "who maketh the seven stars and Orion."

II. THAT GOD OVERRULES THE INWARD EXPERIENCE OF MEN. "He turneth the shadow of death into the morning," etc. The Hebrew word translated "shadow of death" almost always means more than natural night, however black that may be (see references in Job and Psalms). Admitting this figurative use of the word here, the reference of the prophet would seem to be to the changes from sorrowfulness to joyfulness, and from joyfulness to sorrowfulness, which we frequently experience. These are not dependent on circumstances. The wealthiest men have often said of their surroundings, "I have no pleasure in them;" while the poor and persecuted have sometimes made their miserable abodes resound with praise. We may illustrate this from the life of our Lord. At one time "he rejoiced in spirit" at another time he was "exceeding sorrowful, even unto death;" yet the Father's hand was recognized in both experiences. God inspires the children's songs, and he gives the cup of agony. What abundant reason we have to praise God for certain inward changes - the carelessness turned into serious and sad penitence, and this again into the joyfulness of pardon! To many a weeping penitent, sitting in darkness, he has come and "turned the shadow of death into morning." Others have been in the darkness of doubt. They have cried, "Why hast thou forsaken me?" They have felt around them for some hand to help in their dire extremity; At last the sense of Christ's love has come home to them, and though their questions are not all answered, they believe in him, and enter into rest, and soon they find that "he that believeth does not walk in darkness, but has the light of life." God turns for them the shadow of death into morning. Soon "the shadow feared of man" will come. Yet even the darkness of death shall be transformed into the brightness of heaven; and in the place where "there is no need of the sun or moon to shine," because God himself is the Light thereof, we shall see how God has forevermore turned the shadow of death into morning.

III. THAT GOD TRANSFORMS CURSES INTO BLESSINGS. God "calls for the waters of the sea." They secretly ascend to heaven, and then descend in refreshing showers. The transformation effected in that phenomenon is noteworthy. If we pour sea water on flowers, they will die; but when it is called up into the heavens the pernicious salt is left behind, the water is purged from its destructiveness, and the curse is made a blessing. A transforming influence passes over all that comes to us, if it is caught up to heaven. Suppose prosperity comes to you. It may enervate and destroy your spiritual life, but if praise to God is associated with it, and habitual prayer that you may use this for God, you may become by your very prosperity a more generous, tender-hearted, and Christ-like man. If adversity is yours, and you take all your troubles before the Lord, they will be transfigured before you in the light of God's love and Christ's sufferings, and through your valley of Achor you will enter into deeper rest and nobler hope.- If doubts or temptations try you, they will not curse, but bless you, if they arouse the earnest prayer, "Lord, help me!" Christ was never more precious to Thomas than when, after his doubts, he exclaimed, "My Lord and my God!" But his doubts would have ruined him had they kept him from the presence of the Lord. Let all your troubles and joys be wafted, by prayer and praise, into the heaven of God's presence, and they shall be poured down upon you in showers of spiritual blessings.

CONCLUSION. If you would know the comfort of the text, you will only find it in obedience to its first Clause, "Seek him!" "Seek ye the Lord while he may be found," etc.; "Acquaint now thyself with him, and be at peace." Then, under the quiet light of the stars, or in the splendours of sunset and dawn, or watching the fall of the heaven-sent showers, you will have thoughts of him who rules over all, as of one who through Jesus Christ is your Father and your Friend. - A.R.

They hate him that rebuketh in the gate, and they abhor him that speaketh uprightly.
Amos has here preserved a characteristic of the society of his time which throws much light on the real character of sin — its hatred of justice and truth."

1. "They hate him that rebuketh in the gate." At the gate the princes of the East sat in judgment (Job 29:7; Psalm 127:5). No wonder such men as Amos laboured amongst hated the judge. His practised eye pierced their disguise and detected the hypocrisy and sin that lurked for their prey. He was vested with power which could thwart all their purposes. No good man fears justice. It is the friend that frees him from the attack of his enemies, and preserves to him the peace and prosperity of his home.

2. But there is another particular added. "They abhor him that speaketh uprightly." They could not even bear to hear the truth. Amaziah (Amos 7:12, 13) resorts to stratagem to free the country of words that revealed the true condition of things (also 1 Kings 22:8, also Ahab and Jezebel's hatred of Elijah). The condemnation of sin is pronounced in this description of it. What can be said in defence of that which makes men hate justice and truth? Yet this spirit is widespread. See the story of the Greek who voted for the condemnation of Aristides because he was tired of hearing him called "the just." Christ endured its utmost rancour.The reasons for these hates of sin.

1. Justice is a reproof of its own course. Such words and deeds make conscience sting (Proverbs 9:8).

2. Justice snatches away the booty of sin, and truth (him that speaketh uprightly) robs it of the respect that even sin likes to have. Hence the hatred.

3. Warning of future punishment. These censures are warnings of the final judgment which God shall pronounce on sin. Who would cast in his lot with such men?

(J. Telford, B. A.)

People
Amos, Joseph
Places
Beersheba, Bethel, Damascus, Gilgal, Gomorrah
Topics
Abhor, Abominate, Blamelessly, Court, Despise, Disgusting, Evil, Gate, Hate, Hated, Integrity, Makes, Plain, Protest, Public, Rebuketh, Reprover, Reproves, Reproveth, Speaker, Speaketh, Speaks, Tells, Truth, Upright, Uprightly
Outline
1. A lamentation for Israel.
4. An exhortation to repentance.
21. God rejects their hypocritical service.

Dictionary of Bible Themes
Amos 5:10

     1461   truth, nature of
     5875   hatred
     5961   superiority
     8275   honesty

Amos 5:4-15

     5541   society, negative

Amos 5:7-12

     5383   lawsuits

Amos 5:7-15

     5270   court
     8783   neglect

Amos 5:9-10

     5315   fortifications

Library
April 15 Morning
Their Redeemer is strong.--JER. 50:34. I know your manifold transgressions and your mighty sins.--I have laid help upon one that is mighty.--The Lord. . . thy Saviour and thy Redeemer, the mighty one of Jacob.--Mighty to save.--Able to keep you from falling.--Where sin abounded, grace did much more abound. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.--He is able . . . to save them
Anonymous—Daily Light on the Daily Path

The Sins of Society
'For thus saith the Lord unto the house of Israel, Seek ye Me, and ye shall live: 5. But seek not Beth-el, nor enter into Gilgal, and pass not to Beer-sheba: for Gilgal shall surely go into captivity, and Beth-el shall come to nought. 6. Seek the Lord, and ye shall live; lest He break out like fire in the house of Joseph, and devour it, and there be none to quench it in Beth-el. 7. Ye who turn judgment to wormwood, and leave off righteousness in the earth, 8. Seek Him that maketh the seven stars
Alexander Maclaren—Expositions of Holy Scripture

Evidences Internal and Experimental.
1. The external evidences of revealed religion are, in their proper place and sphere, of the highest importance. Christianity rests not upon theory, but upon historical facts sustained by an overwhelming mass of testimony. It is desirable that every Christian, so far as he has opportunity, should make himself acquainted with this testimony for the strengthening of his own faith and the refutation of gainsayers. Nevertheless, many thousands of Christians are fully established in the faith of the gospel
E. P. Barrows—Companion to the Bible

Whether, by Penance, Man is Restored to his Former Dignity?
Objection 1: It would seem that man is not restored by Penance to his former dignity: because a gloss on Amos 5:2, "The virgin of Israel is cast down," observes: "It is not said that she cannot rise up, but that the virgin of Israel shall not rise; because the sheep that has once strayed, although the shepherd bring it back on his shoulder, has not the same glory as if it had never strayed." Therefore man does not, through Penance, recover his former dignity. Objection 2: Further, Jerome says: "Whoever
Saint Thomas Aquinas—Summa Theologica

The Kingdom of Judah.
II K. 18-25; II Chron. 28-36. Note: This period covers the time from the fail of Israel to the fall of Judah. It begins in the sixth year of the reign of Hezekiah, whose name is given as the first king of the period since most of his reign was in this instead of the former period. The Kings of this Period. 13. Hezekiah, 2 K. 18:1-20-21; 2 Chron. 29:1-32:33. Reigned 29 years and died. 14. Manasseh, 2 K. 21:1-18; 2 Chron. 33:1-20. Reigned 55 year and died. 15. Amon, 2 K. 21:19-26; 2 Chron. 33:20-25.
Josiah Blake Tidwell—The Bible Period by Period

The Greater Prophets.
1. We have already seen (Chap. 15, Nos. 11 and 12) that from Moses to Samuel the appearances of prophets were infrequent; that with Samuel and the prophetical school established by him there began a new era, in which the prophets were recognized as a distinct order of men in the Theocracy; and that the age of written prophecy did not begin till about the reign of Uzziah, some three centuries after Samuel. The Jewish division of the latter prophets--prophets in the more restricted sense of the
E. P. Barrows—Companion to the Bible

Whether the Old Law Should have Been Given to the Jews Alone?
Objection 1: It would seem that the Old Law should not have been given to the Jews alone. For the Old Law disposed men for the salvation which was to come through Christ, as stated above ([2065]AA[2],3). But that salvation was to come not to the Jews alone but to all nations, according to Is. 49:6: "It is a small thing that thou shouldst be my servant to raise up the tribes of Jacob, and to convert the dregs of Israel. Behold I have given thee to be the light of the Gentiles, that thou mayest be
Saint Thomas Aquinas—Summa Theologica

Degrees of Sin
Are all transgressions of the law equally heinous? Some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others. He that delivered me unto thee, has the greater sin.' John 19: 11. The Stoic philosophers held that all sins were equal; but this Scripture clearly holds forth that there is a gradual difference in sin; some are greater than others; some are mighty sins,' and crying sins.' Amos 5: 12; Gen 18: 21. Every sin has a voice to speak, but some
Thomas Watson—The Ten Commandments

The Books of the Old Testament as a Whole. 1 the Province of Particular Introduction is to Consider the Books of the Bible Separately...
CHAPTER XVIII. THE BOOKS OF THE OLD TESTAMENT AS A WHOLE. 1. The province of Particular Introduction is to consider the books of the Bible separately, in respect to their authorship, date, contents, and the place which each of them holds in the system of divine truth. Here it is above all things important that we begin with the idea of the unity of divine revelation--that all the parts of the Bible constitute a gloriously perfect whole, of which God and not man is the author. No amount of study devoted
E. P. Barrows—Companion to the Bible

Ripe for Gathering
'Thus hath the Lord God shewed unto me: and behold a basket of summer fruit. 2. And He said, Amos, what seest thou? And I said, A basket of summer fruit. Then said the Lord unto me, The end is come upon My people of Israel; I will not again pass by them any more. 3. And the songs of the temple shall be howlings in that day, saith the Lord God: there shall be many dead bodies in every place; they shall cast them forth with silence. 4. Hear this, O ye that swallow up the needy, even to make the poor
Alexander Maclaren—Expositions of Holy Scripture

The Arguments Usually Alleged in Support of Free Will Refuted.
1. Absurd fictions of opponents first refuted, and then certain passages of Scripture explained. Answer by a negative. Confirmation of the answer. 2. Another absurdity of Aristotle and Pelagius. Answer by a distinction. Answer fortified by passages from Augustine, and supported by the authority of an Apostle. 3. Third absurdity borrowed from the words of Chrysostom. Answer by a negative. 4. Fourth absurdity urged of old by the Pelagians. Answer from the works of Augustine. Illustrated by the testimony
John Calvin—The Institutes of the Christian Religion

Journey to Jerusalem. Ten Lepers. Concerning the Kingdom.
(Borders of Samaria and Galilee.) ^C Luke XVII. 11-37. ^c 11 And it came to pass, as they were on their way to Jerusalem, that he was passing along the borders of Samaria and Galilee. [If our chronology is correct, Jesus passed northward from Ephraim about forty miles, crossing Samaria (here mentioned first), and coming to the border of Galilee. He then turned eastward along that border down the wady Bethshean which separates the two provinces, and crossed the Jordan into Peræa, where we soon
J. W. McGarvey—The Four-Fold Gospel

The Prophecy of Obadiah.
We need not enter into details regarding the question as to the time when the prophet wrote. By a thorough argumentation, Caspari has proved, that he occupies his right position in the Canon, and hence belongs to the earliest age of written prophecy, i.e., to the time of Jeroboam II. and Uzziah. As bearing conclusively against those who would assign to him a far later date, viz., the time of the exile, there is not only the indirect testimony borne by the place which this prophecy occupies in
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Lord Coming to his Temple
The LORD , whom ye seek, shall suddenly come to His temple; even the messenger of the covenant in whom ye delight: Behold, he shall come, saith the LORD of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? For he is like a refiner's fire, and like a fuller's soap, -- and he shall purify the sons of Levi -- that they may offer unto the LORD an offering in righteousness. W hereunto shall we liken the people of this generation? and to what are they like? (Luke 7:31)
John Newton—Messiah Vol. 1

Scriptures Showing the Sin and Danger of Joining with Wicked and Ungodly Men.
Scriptures Showing The Sin And Danger Of Joining With Wicked And Ungodly Men. When the Lord is punishing such a people against whom he hath a controversy, and a notable controversy, every one that is found shall be thrust through: and every one joined with them shall fall, Isa. xiii. 15. They partake in their judgment, not only because in a common calamity all shares, (as in Ezek. xxi. 3.) but chiefly because joined with and partakers with these whom God is pursuing; even as the strangers that join
Hugh Binning—The Works of the Rev. Hugh Binning

An Exhortation to Love God
1. An exhortation. Let me earnestly persuade all who bear the name of Christians to become lovers of God. "O love the Lord, all ye his saints" (Psalm xxxi. 23). There are but few that love God: many give Him hypocritical kisses, but few love Him. It is not so easy to love God as most imagine. The affection of love is natural, but the grace is not. Men are by nature haters of God (Rom. i. 30). The wicked would flee from God; they would neither be under His rules, nor within His reach. They fear God,
Thomas Watson—A Divine Cordial

Being Made Archbishop of Armagh, He Suffers Many Troubles. Peace Being Made, from Being Archbishop of Armagh He Becomes Bishop of Down.
[Sidenote: 1129] 19. (12). Meanwhile[365] it happened that Archbishop Cellach[366] fell sick: he it was who ordained Malachy deacon, presbyter and bishop: and knowing that he was dying he made a sort of testament[367] to the effect that Malachy ought to succeed him,[368] because none seemed worthier to be bishop of the first see. This he gave in charge to those who were present, this he commanded to the absent, this to the two kings of Munster[369] and to the magnates of the land he specially enjoined
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

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