Exegetical and Hermeneutical Commentary of Amos 2:12
But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not.
12. But the Israelites had refused to respect either. They had tempted the Nazirites to break their vow; and had striven to silence the prophets.
Ye shall not prophesy ] Cf. 1Ki 22:13-28 (Micaiah); Amo 7:13; Amo 7:16; Hos 9:8; Isa 30:10-11; Mic 2:6; Jer 11:21; Jer 20:7-10.
Fuente: The Cambridge Bible for Schools and Colleges
But ye gave the Nazarites wine to drink – Literally, and, (this, on their part, was the consequence of what God did for them) ye caused the Nazarites to drink wine. God appointed; Israel strove to undo His appointment. God raised up Nazarites, as a testimony to them; they sought to make His servants break their vow, in order to rid themselves of that testimony. Their pains to destroy it, is a strong proof of its power. The world is mad against true religion, because it feels itself condemned by it. People set themselves against religion and the religious, the Church or the priesthood, only when and because they feel their power on Gods side against them. What people despise, they do not oppose. They kill us, they do not despise us, were true words of a French priest, as to the reign of reason in the first French revolution. If the people in power had not respected the Nazarites, or felt that the people respected them, they would not have attempted to corrupt or to force them to break their vow. The word, cause them to drink, does not express whether they used constraint or seduction. Israels consciences supplied it. Yet since they persecuted the prophets and put them to death, it seems likely that Amos means that they used violence, either by forcing the wine into their mouths, as the swine-flesh was forced into the mouth of Eleazar (2 Macc. 6:18), and, in the Decian persecution an infant was made to eat of the idol oblation , or by threat of death.
And commanded the prophets, saying, Prophesy not – God had commanded the prophets to prophesy. Israel issued and laid upon them his commands against the commands of God. The more God reveals His Will, the directer and more determinate the opposition of those who will not yield. Gods perseverance in trying to win them irritates them; they oppose grace, and are angered at not being let alone. This large statement of Amos means much more than the prohibition of Amaziah to himself Amo 7:13. Jeroboam I was prevented only by miracle 1Ki 13:4 from seizing the prophet who denounced the altar at Bethel. Ahab, during the famine foretold by Elijah, sought him everywhere to destroy him 1Ki 18:10-12, and Jezebel, after the miracle at Carmel and the death of her prophets, swore by her gods to do so 1Ki 19:2-3. Ahabs last act was to imprison Micaiah 1Ki 22:26-27, the son of Imlath, for prophesying his death, when adjured by himself to speak truly.
Ahaziah, his son, undeterred by the fire from heaven which destroyed two captains, each with his fifty, sent yet a 3d to take Elijah, when he prophesied that the king would not recover from his sickness 2Ki 1:9-13. Jehoram, his second son, swore by God to destroy Elisha, 2Ki 6:31, laying the evils of the siege to the prophet, as the Romans did the evils of their decaying empire to the Christian. Micah and Isaiah, a little later, speak of such opposition, in Judah, as habitual Mic 2:6; Isa 30:10-11; much more in Israel, where the opposition to Gods law was more fundamental, and where Gods prophets had been all but exterminated. Even Asa, in his degenerate days, imprisoned Hanani for prophesying that he would have wars 2Ch 16:7, 2Ch 16:10; Joash killed Zechariah son of Jehoiada 2Ch 24:20-21; Amaziah silenced the prophet who rebuked him, Art thou made of the kings council? forbear. Why shouldest thou be smitten? 2Ch 25:15-16.
Jehoiakim sent even into Egypt to fetch Uriah and killed him Jer 26:20-23. Jeremiahs life was one continuous encounter with false accusations Jer 20:10; Jer 37:13; Jer 38:4, contradictions by false prophets (Jer 23:17 ff; Jer 27:9-10, Jer 27:14-16; Jer. 28; Jer. 29), hatred Jer 15:10, mockery Jer 17:15; Jer 20:7-8; Jer 23:33, persecution Jer 17:18, imprisonment Jer 20:2; Jer 32:3; Jer 33:1; Jer 37:15-21; Jer 38:6-13, attempts to destroy him (Jer 11:18-21; Jer 18:18, Jer 18:20-23; Jer 26:8 ff; Jer 36:26). The complaint was, as here, wherefore dost thou prophesy? Jer 32:3. What, when our Lord gives it as the characteristic of Jerusalem , that she was the slayer of the prophets, the stoner of those sent unto her? They would not have slain the prophets, if they could have silenced them.
People are loath to go to extremities with God; they will make an armistice with Him; their awe of holiness makes them inwardly shrink from laying hands on it. Like the wolf in the fable, they must have a plea against it; and that plea against those who have the truth is obstinacy . If the Christians would have abstained from converting the world, they would not have been persecuted. The Chief-priests at first sought simply to silence the Apostles Act 4:18, Act 4:21; then they enforced their command with scourges Act 5:40; then persecuted them and the Christians to death Act 7:57-59; Act 8:1-4; Act 9:1-2; Act 12:1-3; Act 22:4-5. Direct contumacy to Gods known voice and silencing His messenger, is a last stage of obduracy and malice, which leaves God no further avenue to the soul or the people. His means of grace are exhausted when the soul or people not only deaden His voice within, but obstruct it without. One who, through vehemence of his passions, refuses to hear, is within the reach of the grace of God, afterward. He who stifles Gods word to others has mostly hardened his heart deliberately and maliciously in unlove to man, as well as contempt of God. Hence, God speaks, as though this brought the day of grace to a close.
Fuente: Albert Barnes’ Notes on the Bible
Verse 12. But ye gave the Nazarites wine] This was expressly forbidden in the laws of their institution. See Nu 6:1-3.
Prophesy not.] They would not worship God, and they would not hear the voice of his prophets.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But ye, for whose benefit both Nazarites and prophets were raised, you who should have heard their word, and imitated their example,
gave the Nazarites wine; importuned, urged, or it may be (as is the custom of excessive drinkers) forced them to drink wine, to violate their vow, and contemn Gods law too, Num 6:3,4.
Commanded: by this passage it appears that they were men in authority who did this; it is not probable that mean persons who had no authority would enjoin silence on the prophets, Isa 30:10; Amo 7:13; Mic 2:6. It is evident Amaziah was chief priest in Beth-el, and by virtue of his jurisdiction there silenceth the prophet.
The prophets; the true, faithful, and plain-dealing prophets, who rebuked their sins, required them to repent, and threatened judgments if they did not repent.
Saying, Prophesy not: see Isa 30:10; Amo 7:13; Mic 2:6,11;
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. Ye so despised these Myfavors, as to tempt the Nazarite to break his vow; and forbade theprophets prophesying (Isa 30:10).So Amaziah forbade Amos (Amo 7:12;Amo 7:13; Amo 7:14).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But ye gave the Nazarites wine to drink,…. Contrary to their vow and calling, and in contempt of it, and to make them like themselves; they either persuaded them, or forced them to it:
and commanded the prophets, saying, prophesy not; hard and heavy things, judgments and denunciations of vengeance, only smooth things; by this authoritative language it appears that this is said of the rulers and governors of the people, as king, princes, and priests; see Am 7:12.
Fuente: John Gill’s Exposition of the Entire Bible
But it now follows, Ye have to the Nazarites quaffed wine, and on the Prophets ye have laid a command, that they should not prophesy God complains here that the service which he had instituted had been violated by the people. It seems indeed a light offense, that wine had been given to the Nazarites; for the kingdom of God, we know, is not meat and drink, (1Co 8:8) though this saying of Paul was not yet made known, it was yet true in all ages. It was then lawful for the Nazarites to drink wine, provided they used moderation. To this the simple answer is that it was lawful to drink wine, for they of their own accord undertook to abstain from it. In similar manner God forbade the priests to drink wine or strong drink whenever they entered the temple. God indeed did not wish to be served with this kind of ceremony; but his intention was to show, by such a rite, that a greater temperance is required in priests than in the people in general. His purpose then to withdraw them from the common mode of living, when they entered the temple; for they were as mediators between God and his people: they ought then to have consecrated themselves in a special manner. We now see that the priests were reminded by this external symbol, that greater holiness was required in them than in the people. The same thing must be also said of the Nazarites. The Nazarites might drink wine; but during the time they consecrated themselves to God, they were not allowed to drink wine, that they might thereby acknowledge that they were in a manner separated from the common habits of men, and were come nearer to God. We now understand why it was not lawful for the Nazarites to drink wine.
But it is frivolous for the Papists to pretend this example, and to introduce it in defense of their superstitions, and of their foolish and rash vows, which they undertake without any regard to God: for God expressly sanctioned and confirmed whatever the Nazarites did under the law. Let the Papists show a proof for their monastic vows, and foolish rites, by which they now trifle with God. We also know that there is a great difference between the Nazarites and the Papal monks; for the monks vow perpetual celibacy; others vow abstinence from flesh during life; and these things are done foolishly and rashly. They indeed think that the worship of God consists in these trifles. They promise what is not in their own power; for they renounce marriage, when they know not whether they are endued with the gift of chastity. And to abstain from flesh all their life is more foolish still, because they make this to be a part of God’s service. I do, at the same time, wonder that they bring forward this example, since there are none so holy under the Papacy as to abstain from wine. As for the Carthusians and other monks of the holier sort, they seem determined to take revenge on abstinence from flesh, for they choose the sweetest and the liveliest wine; as though they intended to get a compensation for the loss and deprivation they undergo, when they pledge to God their abstinence from flesh, by reserving the best wine for themselves. These things are extremely ludicrous. Besides it is a sufficient reply if we adduce what I have already said, that the Nazarites did nothing under the law but what God in his word approved and sanctioned.
Since God then so sharply and severely reproved the Israelites for giving wine to the Nazarites, what must be expected now, when we transgress the chief commandments of God, when we corrupt his whole spiritual worship? It seemed apparently but a venial sin, so to speak, in the Nazarites to drink wine. Had they become wanton or robbed, or had they done wrong to their brethren, or committed forgery, the charge against them would have doubtless been much more atrocious. Yet the Prophet does not now abstain from bitterly complaining that they drank wine. Then, since God would have us to worship him in a spiritual manner, a much heavier charge lies against us, if we violate his spiritual worship. As, for instance, if we now pollute the sacraments, if we corrupt the purity of divine worship, if we treat his word with scorn, yea, if we transgress as to these main points of religion, much less is our excuse. Let us then remember that the Prophet here reproves the Israelites for giving wine to the Nazarites.
He then adds, that they commanded the Prophets not to prophesy. It is certain that the Prophets were not forbidden to speak, at least expressly forbidden: but when the liberty of teaching faithfully as they ought to do is taken away from God’s servants, and a command to this effect is given them, it is the same thing as to reject wholly their doctrine. The Israelites wished Prophets to be among them; and yet they could not endure their plain reproofs. But when they had polluted the worship of God, when their whole conduct became dissolute, the Prophets sharply inveighed against them: this freedom could not be endured by the Israelites; they wished to be spared and flattered. What then the Prophet now lays to their charge is that they forbade God’s servants to declare the word freely and honestly as God had commanded them. Hence he says, On the Prophets they have laid a charge, that they should not prophesy.
This evil reigns in the world at this day. It would indeed be an execrable audacity wholly to reject the Lord’s word; this is what even ungodly men dare not openly to do: but they wish at the same time some middle course to be adopted, that God might not fully exercise authority over them. They then would gladly put restraint on the Holy Spirit, so as not to allow him to speak but within certain limitations: “See, we willingly allow thee some things, but this we cannot bear: so much asperity is extremely odious.” And under the Papacy at this day the liberty of prophesying is wholly suppressed: and among us how many there are who wish to impose laws on God’s servants beyond which they are not to pass? But we see what the Prophet says here, — that the word of God is repudiated when the freedom of teaching is restrained, and men wish to be flattered, and desire their sins to be covered, and cannot bear free admonitions.
Let us also notice the word command, which the Prophet uses. צוה, tsue, means to order, to command, or to determine, in an authoritative manner. The Prophet then does not expostulate with them, because there were many who clamored, who murmured against the Prophets, as it is always the case; but he rather condemns the audacity of the chief men for daring to consult how they might silence the Prophets, and not allow them the free liberty of teaching, as we find it to be done even now. For not only in taverns and lurking-places do the ungodly clamor when their sins are severely reproved, but they also go forth publicly and complain that too much liberty is allowed the ministers of the word, and that some course ought to be adopted to make them speak more moderately. It is then this sacrilege that the Prophet now rebukes, when he says, that the ungodly commanded the Prophets, that they should not prophecy, as though they made a law, as though they wished to proclaim a decree, that the Prophets should not speak so boldly and so freely. It now follows —
Fuente: Calvin’s Complete Commentary
Amo 2:12 But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not.
Ver. 12. But ye gave the Nazarites wine to drink ] Opponit iam Propheta pessimam gratiam, saith Gualther. Here was the ill requital they made the Lord for all his benefits; they corrupted his young Nazarites (as buzzards snatch up young lapwings) and silenced his prophets, or enjoined them at least to meddle with toothless truths only, to preach placentia; pleasing things, threatening them if they did otherwise (for so the original importeth) that so they might sin without control, and go to hell without hindrance. This God heavily here complains of, as a horrible ingratitude. To render good for evil is Divine, good for good is human, evil for evil is brutish, but evil for good is devilish.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
ye gave, &c. Reference to Pentateuch (Num 6:2, Num 6:3). App-92.
Fuente: Companion Bible Notes, Appendices and Graphics
Reciprocal: Num 6:2 – to vow Num 6:3 – General Isa 28:1 – drunkards Isa 30:10 – say Jer 11:21 – Prophesy Jer 35:5 – Drink Lam 4:7 – Nazarites Eze 25:8 – Seir Hos 12:13 – General Amo 3:8 – who can Amo 7:12 – go Amo 7:13 – prophesy Mic 2:6 – Prophesy ye Act 4:17 – let Act 5:40 – they commanded
Fuente: The Treasury of Scripture Knowledge
GIVING WINE TO THE NAZARITE
But ye gave the Nazarites wine to drink.
Amo 2:12
Let us ascertain, as well as we can, what lessons it may be calculated to convey to persons situated as you and I are.
I. It seems, then, to contain the thoughta thought of very wide applicationthat there is something peculiarly bad in Gods sight in the endeavour to induce another person to act in opposition to his conscience.Take the case of one who is pledged to what we call total abstinenceeither for a time or for life. You may have your own views upon the subject. Very well; you are entitled, of course, to your own opinion on the subject, provided always you are willing to leave him in the enjoyment of his. But there is one thing that you are not entitled to do, and that is, to coerce him, or to use ridicule, for the purpose of making him to be unfaithful to the promises he has made,whether it be a vow to God or only a promise to man,in either case, you are bound as a Christian, and indeed as a person of right and honourable feeling, to respect your neighbours determination, and to do what in you lies to uphold him in it.
II. From this particular instance, we will pass out into the broader field of general religious experience.Nothing, I suspect, is much more common amongst us in the metropolis than the offering of wine to a Nazarite. You know what I mean. A young fellow comes up from a country home and enters one of these vast commercial establishments. He has been religiously brought up. He knows little or nothing of the ways of mankind. He is pure in heart and fresh in feeling, but he is no fool for all that, and is very likely (if circumstances favour) to obtain for himself in time a creditable and useful position in the world. With no little anxiety, and with not a few prayers, his parents have sent him forth to encounter the temptation of the huge and perilous city. They hope, and yet they fear. And they obtained from him a promise that he will not neglect his religious dutiesthat he will pray as he has done in days gone by; that he will attend the house of God, and spend a little time every day in the reverent and careful reading of Holy Scripture. You know as well as I do what often happens. The lads simplicity makes him a butt for his careless or profligate seniors in the establishment. Now, he may stand his ground or he may not. But it is perfectly clear that these companions of his are exposing themselves to the prophets malediction by offering wine to the Nazarite. And you can see what a grievous offence it is for any one to attempt to break a promise made, and, by so doing, to defile that conscience which it should be the great object of our life to keep pure and undefiled.
III. I should like to push the consideration of our subject a step forward.By offering wine to a Nazarite, we are clearly casting in our lot with the opponents of the cause of Christ, and helping on their mischievous designs. There are two great kingdoms in the worldthe kingdom of light, or of moral goodness; the kingdom of darkness, or of moral evil. These are not only diverse in character, but they are also in direct and positive antagonism; and the object of each party is to win to its own side the members of the other. We must choose whether we are to be on the side of Christ or of the world in the great conflict.
Preb. Gordon Calthrop.
Fuente: Church Pulpit Commentary
Amo 2:12. One of the conditions of a Nazarites vow was that he abstain from the use of wine or any other part of the grape during the term of his vow (Num 6:24). Gave the Nazarites wine to drink. Two wrongs never make one right, and no one is justified in doing evil just because some one places the temptation before him. But it is also true that if one furnishes the occasion that causes another to go wrong, he will be held accountable for that wrong (Rom 14:15-16; 1Co 8:11-12). There were devout persons in the congregation who look upon themselves the obligations of the Nazarite vow in order to obtain some special favor, and to satisfy their desire for a distinctive service to the Lord. And there are people in the world who are so selfish that they do not want anyone else to have some blessing that they do not have. They seem to be acting under the idea that says, “if I eannot have certain favors, I do not want others to have them either. These persons did not want to make the sacrifice required to obtain the blessings coming upon a Naza rite, hence they induced them to drink wine so they would not receive them either, having violated their vow. They also obstructed the work of the prophets because they did not like the warnings and exhortations to duty that were spoken by them.
Fuente: Combined Bible Commentary
Israel’s response to God’s grace 2:12
Even though God gave His people prophets and Nazirites, the Israelites had encouraged the Nazirites to compromise their dedication to Yahweh and the prophets to stop prophesying. These were the sixth and seventh sins of the Israelites that Amos enumerated. The people were uncommitted to God and unwilling to hear and obey His Word.
"Even today we are sadly familiar with the preacher who preaches the whole Bible most faithfully but yet so that none of his hearers are ever shaken out of their sins. I myself have been told by a sincere Christian man, who was motivated, as he thought, purely by concern for my well-being, ’You mustn’t say that kind of thing here, or you will not be invited again.’ How many a man of God has been passed over when a minister has been wanted: ’He is not the man for us.’ There are many ways of saying to the prophet Prophesy not, and one and all they are an abomination to God and bring judgment on God’s people." [Note: Ellison, p. 76.]