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Proverbs 15:8
The sacrifice of the wickedis an abomination to the LORD: but the prayer of the uprightis his delight.

Proverbs 21:27
The sacrifice of the wickedis abomination: how much more,when he bringeth it with a wicked mind?

Proverbs 28:9
He that turneth away his ear from hearing the law, even his prayershall be abomination.

I will.

Genesis 8:21
And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heartis evil from his youth; neither will I again smite any more every thing living, as I have done.

Leviticus 26:31
And I will make your cities waste, and bring your sanctuaries unto desolation, and I will not smell the savour of your sweet odours.

Ephesians 5:2
And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.

smell in your solemn assemblies.

I cannot stand the stench of your solemn assemblies.
The term "stench" indicates that the gatherings, which were supposed to be pleasing to God, had become repugnant. This imagery suggests that the insincerity and hypocrisy of the people had corrupted their worship. Solemn assemblies were times of gathering for worship, prayer, and sacrifice, as seen inLeviticus 23:36. However, the moral and spiritual corruption of the people rendered these assemblies offensive to God. This sentiment is echoed in other prophetic writings, such asIsaiah 1:13 andJeremiah 6:20, where God rejects offerings and sacrifices that are not accompanied by justice and righteousness. The phrase underscores the biblical principle that God desires obedience and a contrite heart over ritualistic observance (1 Samuel 15:22,Micah 6:6-8).

God’s opening words strike with force: “I hate” (Amos 5:21). Hate is not passive dislike; it is decisive rejection.

• Scripture consistently reveals that the Lord’s holy character cannot tolerate hypocrisy (Psalm 5:5;Revelation 3:16).

• His hatred here is directed toward religious show divorced from heartfelt devotion (Isaiah 29:13;Matthew 23:27-28).

The prophet is declaring that God’s covenant people have crossed a line: their external religion masks internal rebellion.

The feasts in view are Israel’s divinely appointed celebrations—Passover, Weeks, Tabernacles, and others (Leviticus 23:1-44). Yet God says He “despise[s]” them.

• When obedience is absent, the very ordinances meant to honor the Lord become repulsive to Him (Micah 6:6-8).

• The possessive “your” reveals the shift: what God instituted has been co-opted into empty ritual.

• Genuine worship must join ceremony with righteousness (James 1:26-27).

The imagery moves from sight (“I despise”) to smell (“stench”). What should rise as “a pleasing aroma to the LORD” (Leviticus 1:9) has turned foul.

• Sin contaminates sacrifices, turning incense into odor (Isaiah 1:13;Hosea 6:6).

• God’s sensory revulsion underscores His personal involvement with His people; He is not distant or indifferent (Psalm 34:15-16).

• The language warns that pious activity cannot mask moral decay (Proverbs 15:8).

“Solemn assemblies” were special sacred convocations (Joel 1:14). Yet they, too, have become offensive.

• Public gatherings lose legitimacy when private lives ignore God’s standards (Amos 5:24;1 John 3:18).

• The contrast between the word “solemn” and God’s rejection highlights the disconnect: formality without fidelity.

• True assembly honors the Lord when justice, mercy, and humility accompany worship (Zechariah 7:9-10;Hebrews 10:24-25).

Amos 5:21 exposes the danger of hollow religiosity. God detests ceremonies detached from obedience, despises festivals turned into self-centered pageants, and senses the stench of outward worship hiding inward sin. The passage calls every generation to unite heart and action, ensuring that feasts, offerings, and assemblies flow from lives shaped by justice, mercy, and sincere love for the Lord.

Will not smell in your. . .--A strong expression for "I take no delight in them." That Baal worship, as well as the worship of the true God, was characterised by similar offerings and sacrificial terms is indicated by a Ph?nician tablet inscribed with a code of sacrificial dues, discovered at Marseilles. The word rendered peace offering should be translated as in the margin. The word for "meat offering" is better interpreted "meal offerings," since it consisted of vegetable products used in food, meal, oil, cakes, &c.