Amos 5:15

Croatian Bible

Mrzite zlo, ljubite dobro, držite pravicu na gradskim vratima, pa će se možda Jahve, Bog nad Vojskama, smilovat' ostatku Josipovu.

Bible Verse Review
  from Treasury of Scripure Knowledge

Hate: Psalms 34:14, Psalms 36:4, Psalms 37:27, Psalms 97:10, Psalms 119:104, Psalms 139:21, Psalms 139:22, Romans 7:15, Romans 7:16, Romans 7:22, Romans 8:7, Romans 12:9, 1 Thessalonians 5:21, 1 Thessalonians 5:22, 3 John 1:11

establish: Amos 5:10, Amos 5:24, Amos 6:12, 2 Chronicles 19:6-11, Psalms 82:2-4, Jeremiah 7:5-7

it may: Exodus 32:30, 2 Samuel 16:12, 1 Kings 20:31, 2 Kings 19:4, Joel 2:14, Jonah 3:9

the remnant: Amos 5:6, 2 Kings 13:7, 2 Kings 14:26, 2 Kings 14:27, 2 Kings 15:29, Jeremiah 31:7, Micah 2:12, Micah 5:3, Micah 5:7, Micah 5:8

Reciprocal: Genesis 34:20 - the gate Ruth 4:1 - to the gate 1 Samuel 14:6 - it may be 2 Samuel 8:15 - David executed 2 Samuel 12:22 - I fasted Psalms 119:163 - hate Proverbs 8:13 - The fear Proverbs 24:7 - openeth Isaiah 1:16 - cease Isaiah 7:15 - know Isaiah 37:4 - It may Daniel 2:49 - sat Hosea 10:12 - time Hosea 11:7 - are bent Obadiah 1:18 - the house of Joseph Jonah 1:6 - if Zephaniah 2:3 - Seek ye Zechariah 7:7 - cried Zechariah 8:16 - execute the judgment of truth and peace Matthew 7:12 - for Matthew 12:33 - General Acts 8:22 - if Philippians 1:10 - ye Titus 1:8 - a lover of good Hebrews 1:9 - hated

Gill's Notes on the Bible

Hate the evil, and love the good,.... Evil is not only not to be sought, but to be hated, especially the evil of sin, because of its evil nature, and pernicious effects and consequences; and, if it was for no other reason but because it is hateful and abominable unto God, therefore they that love him should hate evil, even with a perfect hatred; as all good men do, though it is present with them, and cleaves unto them, and they do it, Psalms 97:10; and "good" is to be loved for its goodness' sake; and the good effects of it; a good God is to be loved, and all good men, and all good things; the good word of God, and his commands and ordinances; and highly to be esteemed, and affectionately regarded:

and establish judgment in the gate; openly, publicly, in every court of judicature, which used to be kept in the gates of cities; not only execute judgment and justice in all, cases brought into court, but let it have its constant course, and be always practised according to the settled laws of it:

it may be that the Lord God of hosts will be gracious unto the remnant of Joseph: who should escape the fire that should break out of his house, and devour it, even the ten tribes, Amos 5:6; such of them as should seek the Lord, and that which is good; for in the worst of times God reserves a remnant for himself, as in the times of Elijah, Isaiah, Christ, and his apostles; a remnant according to the election of grace, to whom he has been gracious in the choice and reserve he has made of them; in the stores of grace he has hid up for them; in the provision and mission of his Son as a Saviour; and in waiting the time of their conversion, when he is gracious to them, in regenerating, quickening, pardoning, and justifying of them; and still will be in the visits of his love; in the supplies of his grace, in supporting them under afflictions, temptations, desertions, c. and in giving them his word and ordinances for their comfort and relief: nor is this "may be" to be understood in a way of doubt or hesitation, but of good hope, yea, of a holy confidence and so some render it, "without doubt the Lord God of hosts will be gracious" g, c. see Zephaniah 2:3.

g אולי "sine dubio", Tarnovius so Burkius.

Barnes' Notes on the Bible

Hate the evil and love the good - Man will not cease wholly to “seek evil,” unless he “hate” it; nor will he “seek good,” unless he “love” it. Jerome: “He ‘hateth evil,’ who not only is not overcome by pleasure, but hates its deeds; and he ‘loveth good,’ who, not unwillingly or of necessity or from fear, doth what is good, but because it is good.” Dionysius: “Evil of sin must be hated, in and for itself; the sinner must not be hated in himself, but only the evil in him.” They hated him, who reproved them; he bids them hate sin. They “set down righteousness on the ground;” he bids them, “establish,” literally, “set up firmly, judgment in the gate.” To undo, as far as anyone can, the effects of past sin, is among the first-fruits of repentance.

It may be that the Lord God of Hosts will be gracious - ^o: “He speaks so, in regard of the changeableness and uncertainty, not in God, but in man. There is no question but that God is gracious to all who “hate evil and love good;” but He doth not always deliver them from temporal calamity or captivity, because it is not for their salvation. Yet had Israel “hated evil and loved good,” perchance He would have delivered them from captivity, although He frequently said, they should be carried captive. For so He said to the two tribes in Jeremiah, “Amend your ways, and your doings, and I will cause you to dwell in this place” Jeremiah 7:3. But since God knew that most of them would not repent, He saith not, “will be gracious unto Israel,” but, “unto the remnant of Joseph, that is, “the remnant, according to the election of grace” Romans 11:4-5; such as had been “the seven thousand who bowed not the knee unto Baal;” those who repented, while “the rest were hardened.” He says, “Joseph,” not Ephraim, in order to recall to them the deeds of their father. Jacob’s blessing on Joseph descended upon Ephraim, but was forfeited by Jeroboam’s “sin wherewith he made Israel to sin.” Rup.: “Joseph in his deeds and sufferings was a type of Jesus Christ, in whom the remnant is saved.” “A remnant,” however, only, “should be saved;” so the prophet says;

Clarke's Notes on the Bible

Verse 15. Hate the evil, and love the good — What ruins you, avoid; what helps you, cleave to. And as a proof that you take this advice, purify the seats of justice; and then expect God to be gracious to the remnant of Joseph-to the posterity of the ten tribes.