Amos 7:16
Now, therefore, hear the word of the LORD. You say: 'Do not prophesy against Israel; do not preach against the house of Isaac.'
Now therefore hear
The phrase "Now therefore hear" serves as a divine imperative, calling the audience to attention. In Hebrew, the word for "hear" is "שְׁמַע" (shema), which implies not just listening but also obeying. This echoes the Shema in Deuteronomy 6:4, a central declaration of faith in Judaism. The call to "hear" is a summons to heed God's authoritative message, emphasizing the seriousness and urgency of the prophetic word.

the word of the LORD
"The word of the LORD" signifies a direct communication from God, underscoring the divine origin and authority of the message. In Hebrew, "word" is "דָּבָר" (dabar), which can mean a matter, thing, or command. This phrase assures the audience that the message is not Amos's own but is divinely inspired, carrying the weight and truth of God's will. It is a reminder of the prophetic role as a mouthpiece for God, delivering His unaltered message to the people.

You say
"You say" introduces the opposition's voice, highlighting the tension between the prophet and his audience. This phrase sets up a contrast between human resistance and divine command. It reflects the people's reluctance to accept God's message, a common theme in prophetic literature where the messenger faces rejection and hostility.

‘Do not prophesy against Israel
The command "Do not prophesy against Israel" reveals the people's desire to silence the prophet. The Hebrew word for "prophesy" is "נָבָא" (naba), which means to speak or sing by inspiration. The resistance to prophecy indicates a rejection of divine correction and a preference for comfort over truth. Historically, Israel often resisted prophets who brought messages of judgment, preferring false prophets who spoke of peace and prosperity.

and do not preach against the house of Isaac.’
The phrase "and do not preach against the house of Isaac" further emphasizes the resistance to prophetic messages. "Preach" in Hebrew is "נָטַף" (nataf), meaning to drip or distill, suggesting a continuous flow of divine truth. The "house of Isaac" refers to the Northern Kingdom of Israel, highlighting their ancestral pride and identity. This resistance to preaching underscores a deeper spiritual stubbornness and a refusal to acknowledge their waywardness from God's covenant.

Persons / Places / Events
1. Amos
A prophet called by God from Judah to deliver His message to the Northern Kingdom of Israel. Amos was a shepherd and a fig tree farmer before his calling, emphasizing his humble origins and divine appointment.

2. Israel
The Northern Kingdom, often characterized by idolatry and social injustice during Amos's time. The kingdom was prosperous but spiritually corrupt, leading to God's judgment.

3. House of Isaac
A reference to the descendants of Isaac, specifically the Northern Kingdom of Israel. It highlights the covenant relationship and the expectations God had for His people.

4. The LORD
The covenant God of Israel, who speaks through His prophets to guide, correct, and sometimes rebuke His people.

5. Amaziah
The priest of Bethel who opposed Amos's prophecies, representing the religious establishment that resisted God's message.
Teaching Points
The Authority of God's Word
God's word, delivered through His prophets, carries divine authority. Believers are called to heed His message, even when it challenges or convicts.

Resistance to Truth
Human nature often resists uncomfortable truths. As followers of Christ, we must remain open to God's correction and guidance, even when it comes through unexpected sources.

Courage in Proclamation
Like Amos, believers are called to speak God's truth with courage, regardless of opposition. Our confidence comes from the Lord, not human approval.

The Role of Prophets
Prophets serve as God's mouthpiece, calling His people back to righteousness. We should value and discern prophetic voices in our lives today.

Covenant Responsibility
The reference to the "house of Isaac" reminds us of our covenant responsibilities. As God's people, we are called to live in obedience and reflect His character.
Bible Study Questions
1. How does Amos's background as a shepherd and farmer influence your understanding of his prophetic ministry?

2. In what ways do you see resistance to God's truth in today's world, and how can you respond to it?

3. Reflect on a time when you felt called to speak truth in a challenging situation. How did you find the courage to do so?

4. How can we discern true prophetic voices in our lives today, and what role should they play in our spiritual growth?

5. What does it mean to live out our covenant responsibilities as modern-day believers, and how can we ensure we are faithful to God's calling?
Connections to Other Scriptures
Jeremiah 1
Like Amos, Jeremiah faced opposition when delivering God's message. Both prophets were called to speak truth despite resistance, emphasizing the divine authority behind their words.

Matthew 23
Jesus condemns the religious leaders of His time for rejecting God's messengers, similar to how Amaziah rejected Amos. This highlights a recurring theme of resistance to prophetic truth.

Acts 7
Stephen recounts Israel's history of rejecting prophets, drawing a parallel to Amos's experience and underscoring the persistent challenge of accepting divine correction.
The Conventional and the Genuine Priests of a PeopleHomilistAmos 7:10-17
The Conventional and the Genuine Priests of a PeopleD. Thomas Amos 7:10-17
People
Amaziah, Amos, Isaac, Jacob, Jeroboam
Places
Bethel, Brook of the Arabah
Topics
Drop, Ear, Isaac, Listen, Preach, Preaching, Prophesy, Prophet, Sayest, Saying, Speak, Stop, Utter
Dictionary of Bible Themes
Amos 7:10-17

     7760   preachers, responsibilities

Amos 7:16-17

     1431   prophecy, OT methods

Library
Whether Irony is a Sin?
Objection 1: It seems that irony, which consists in belittling oneself, is not a sin. For no sin arises from one's being strengthened by God: and yet this leads one to belittle oneself, according to Prov. 30:1,2: "The vision which the man spoke, with whom is God, and who being strengthened by God, abiding with him, said, I am the most foolish of men." Also it is written (Amos 7:14): "Amos answered . . . I am not a prophet." Therefore irony, whereby a man belittles himself in words, is not a sin.
Saint Thomas Aquinas—Summa Theologica

Scriptural Types.
1. The material world is full of analogies adapted to the illustration of spiritual things. No teacher ever drew from this inexhaustible storehouse such a rich variety of examples as our Saviour. His disciples are the salt of the earth, the light of the world, and a city set on a hill. From the ravens which God feeds and the lilies which God clothes, he teaches the unreasonableness of worldly anxiety. The kingdom of heaven is like seed sown in different soils, like a field of wheat and tares
E. P. Barrows—Companion to the Bible

The History of the Prophetic Sermons, Epistles, and Apocalypses
[Sidenote: Real character and aims of the prophets] To understand and rightly interpret the prophetic writings of the Old Testament it is necessary to cast aside a false impression as to the character of the prophets which is widely prevalent. They were not foretellers, but forth-tellers. Instead of being vague dreamers, in imagination living far in the distant future, they were most emphatically men of their own times, enlightened and devoted patriots, social and ethical reformers, and spiritual
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The River of Egypt, Rhinocorura. The Lake of Sirbon.
Pliny writes, "From Pelusium are the intrenchments of Chabrias: mount Casius: the temple of Jupiter Casius: the tomb of Pompey the Great: Ostracine: Arabia is bounded sixty-five miles from Pelusium: soon after begins Idumea and Palestine from the rising up of the Sirbon lake." Either my eyes deceive me, while I read these things,--or mount Casius lies nearer Pelusium, than the lake of Sirbon. The maps have ill placed the Sirbon between mount Casius and Pelusium. Sirbon implies burning; the name of
John Lightfoot—From the Talmud and Hebraica

The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

On the Interpretation of Scripture
IT is a strange, though familiar fact, that great differences of opinion exist respecting the Interpretation of Scripture. All Christians receive the Old and New Testament as sacred writings, but they are not agreed about the meaning which they attribute to them. The book itself remains as at the first; the commentators seem rather to reflect the changing atmosphere of the world or of the Church. Different individuals or bodies of Christians have a different point of view, to which their interpretation
Frederick Temple—Essays and Reviews: The Education of the World

The Essay which Brings up the Rear in this Very Guilty Volume is from The...
The Essay which brings up the rear in this very guilty volume is from the pen of the "Rev. Benjamin Jowett, M.A., [Fellow and Tutor of Balliol College, and] Regius Professor of Greek in the University of Oxford,"--"a gentleman whose high personal character and general respectability seem to give a weight to his words, which assuredly they do not carry of themselves [143] ." His performance is entitled "On the Interpretation of Scripture:" being, in reality, nothing else but a laborious denial of
John William Burgon—Inspiration and Interpretation

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