16<\/strong>. drop not<\/em> thy word] The same expression, also used figuratively of a prophetic utterance, in Mic 2:6<\/span>; Mic 2:11<\/span> and Eze 20:46<\/span>; Eze 21:2<\/span> [Heb. 21:2, 7]. It was suggested probably by the flow of words, which were apt to stream from the prophets’ lips, when they were under the influence of the prophetic inspiration.<\/p>\n 16 17<\/strong>. Amaziah had sought to silence Amos: Amos, speaking in the name of the God who had thus called him to be His prophet, so far from modifying or withdrawing his previous utterances, reaffirms them even more emphatically and distinctly than before.<\/p>\n Amaziah then was in direct rebellion and contradiction against God. He was in an office forbidden by God. Gods word came to him. He had his choice; and, as people do, when entangled in evil courses, he chose the more consciously amiss. He had to resign his lucrative office and to submit to God speaking to him through a shepherd, or to stand in direct opposition to God, and to confront God; and in silencing Amos, he would silence God. But, like one who would arrest the lightning, he draws it on his own head. Amos contrasts the word of Amaziah, and the word of God; Rup.: Hear thou the word of the Lord; Thou sayest; prophesy not against Israel. Therefore thus saith the Lord. Not only will I not cease to prophesy against Israel, but I will also prophesy to thee. Hear now thine own part of the prophecy.<\/P> Drop not – <\/B>The form of expression, (not the word) is probably taken from Moses. My doctrine shall drop as the rain, my speech shall distill as the dew; as the small rain upon the tender herb, and as the showers upon the grass Deu 32:2<\/span>. Micah speaks of the word as used by those who forbade to prophesy, as though the prophecy were a continual wearisome dropping. Gods word comes as a gentle dew or soft rain, not beating down but refreshing; not sweeping away, like a storm, but sinking in and softening even hard ground, all but the rock; gentle, so as they can bear it. Gods word was to people, such as they were toward it; dropping like the dew on those who received it; wearing, to those who hardened themselves against it. It drops in measure upon the hearts which it fertilizes, being adapted to their capacity to receive it. And so contrariwise as to the judgments with which Gods prophets are charged. : The prophets do not discharge at once the whole wrath of God, but, in their threatenings, denounce little drops of it.<\/P><\/p>\n Verse 16<\/span>. Now therefore hear thou the word of the Lord<\/B><\/I>] While he was speaking in his own vindication, God seems to have inspired him with the awful prediction which he immediately delivers.<\/P> <\/p>\n Now; <\/B>when forbidden, Amos, undaunted, prophesieth to him that forbade him. <\/P> Hear thou, <\/B>Amaziah, who hast accused, yet pretendest to wish and advise my safety, the word of the Lord, who sent me, whom thou contradictest; from him I have somewhat to say to thee, and of much concern also to thee. <\/P> Thou sayest, <\/B>usest thy power to silence me, <\/P> Prophesy not against Israel; <\/B>preach not sedition, or what tends to it, under pretence that God speaks it against Israel: if thou canst speak good of us, and to us, this may be good for thee; but if thou wilt speak sad news against us, it will not be believed; it may hurt thee, it will do no good to others. <\/P> Drop not; <\/B>distil not: see Eze 21:2<\/span>; Mic 2:6<\/span>. <\/P> Against the house of Isaac; <\/B>the posterity of Isaac: this explains the former, and is a hendiadis, or elegant ingemination. <\/P> <\/p>\n 16. drop<\/B>distil as therefreshing drops of rain (Deu 32:2<\/span>;Eze 21:2<\/span>; compare Mic 2:6<\/span>;Mic 2:11<\/span>).<\/P><\/p>\n Now therefore hear thou the word of the Lord<\/strong>,…. Which I have from him concerning thee, and which he has pronounced upon thee and thy family:<\/p>\n thou sayest, prophesy not against Israel<\/strong>; when God has bid me prophesy:<\/p>\n and drop not [thy word] against the house of Isaac<\/strong>; say nothing against it, though in ever so soft and gentle a manner: it designs the same thing as before, only in different words; and is a prohibition of the prophet to prophesy against the ten tribes that descended from Isaac, in the line of Jacob. So the Targum paraphrases it,<\/p>\n “thou shalt not teach against the house of Isaac;”<\/p>\n or deliver out any prophecy or doctrine that is against them, or threatens them with any calamity. Jarchi says the phrase is expressive of prophecy; see De 32:2<\/span>.<\/p>\n In return for this rebellion against Jehovah, Amos foretels to the priest the punishment which will fall upon him when the judgment shall come upon Israel, meeting his words, “Thou sayst, Thou shalt not prophesy,” <\/em> with the keen retort, “Thus saith Jehovah.” <\/em> , to drip, applied to prophesying here and at Mic 2:6<\/span>, Mic 2:11<\/span>, and Eze 21:2<\/span>, Eze 21:7<\/span>, is taken from Deu 32:2<\/span>, “My teaching shall drip as the rain,” etc. Isaac<\/em> ( yishaq <\/em>) for Israel, as in Amo 7:9<\/span>. The punishment is thus described in Amo 7:17<\/span>: “Thy wife will be a harlot in the city,” i.e., at the taking of the city she will become a harlot through violation. His children would also be slain by the foe, and his landed possession assigned to others, namely, to the fresh settlers in the land. He himself, viz., the priest, would die in an unclean land, that is to say, in the land of the Gentiles, – in other words, would be carried away captive, and that with the whole nation, the carrying away of which is repeated by Amos in the words which the priest had reported to the king (Amo 7:11<\/span>), as a sign that what he has prophesied will assuredly stand.<\/p>\n Amos having shown that he must obey God, who had committed to him the office of teaching, now turns his discourse to Amaziah, and points out what he would gain by his insolence in daring to forbid a Prophet, an ambassador of the God of heaven, to proclaim what he had in command. As, then, Amaziah had proceeded into such a degree of rashness or rather of madness Amos now assails him and says, Hear then now the word of Jehovah He sets here the word or the decree of God in opposition to the prohibition of Amaziah: for the ungodly priest had forbidden God’s servant to proclaim his words any more in the land of Israel: “Who art thou? Thou indeed thus speakest; but God will also speak in his turn.” He shows, at the same time, the difference between the speech of Amaziah and the word of God: the impostor had indeed attempted to terrify the holy man so as to makehim to desist from his office, though the attempt was vain; but Amos shows that God’s word would not be without effect: “Whether I hold my peace or speak,” he seems to say, “this vengeance is suspended over thee.” But he, at the same time, connects God’s vengeance with his doctrine; for this was also necessary, that the ungodly priest might know that he gained nothing else, by attempting to do everything, than that he had doubly increased the vengeance of God. <\/p>\n There is, therefore, great emphasis in these words, Now hear the word of Jehovah thou who sayest, Prophesy not. Amaziah was indeed worthy of being destroyed by God a hundred times, together with all his offspring: but Amos intimates that God’s wrath was especially kindled by this madness, — that Amaziah dared to put a restraint on God, and to forbid his Spirit freely to reprove the sins of the whole people. Since, then, he proceeded so far, Amos shows that he would have justly to suffer the punishment due to his presumption, yea, to his furious and sacrilegious audacity, inasmuch as he set himself up against God, and sought to take from him his supreme authority, for nothing belongs more peculiarly to God than the office of judging the world; and this he does by his word and his Prophets. As, then, Amaziah had attempted to rob God of his own right and authority, the Prophet shows that vengeance had been thereby increased: Thou then, who sayest, Prophesy not against Israel, and speak not, hear the word of Jehovah <\/p>\n Remarkable is this passage, and from it we learn that nothing is better for us, when God rebukes us, than to descend into our own consciences, and to submit to the sentence which proceeds from his mouth, and humbly to entreat pardon as soon as he condemns us: for if we be refractory, God will not cease to speak, though we a hundred times forbid him; he will therefore go on notwithstanding our unwillingness. Further, we may vomit forth many blasphemies; but what can our clamorous words do? The Lord will, at the same time, speak with effect; he will not scatter his threatening in the air, but will really fulfill what proceeds from his mouth; and for this reason Paul compares heavenly truth to a sword, for vengeance is prepared for despisers. We ought therefore to take notice of this in the Prophet’s words, — that when profane men attempt to repel every tenth and all threatening, they gain nothing by their perverseness; for the lord will exercise his own right; and he will also join to his word, as they say, its execution. Thou then who sayest, Prophesy not, hear the word of Jehovah; though thou mayest growl, yet God will not be hindered by these thy commands; but he will ever continue complete in his own authority.” And he mentions word, as we have already said, to show that the truth, with which the ungodly contend, is connected with the power of God. God might indeed destroy all the unbelieving in silence, without uttering his voice; but he will have his Word honored, that the ungodly may know that they contend in vain, while they vomit forth their rage against his word, for they will at length find that in his word is included their condemnation. <\/p>\n Now, when he says, Prophecy not against Israel, and speak not against the house of Isaac, we may learn again from these words, that the word Isaac is used by the Prophet by way of concession; for the people of Israel were then wont to adduce the example of this holy patriarch. Thus superstitious men, neglecting the law of God, the common rule, ever turn aside to the examples of the saints; and they do this without any discrimination; nay, as their minds are perverted, when anything has been wrongfully done by the fathers, they instantly lay hold on it: and then, when there is anything peculiar, which God had approved in the fathers but wished not to be drawn, as they commonly say, into a precedent, the superstitious think that they have the best reason in their favor, when they can set up such a shield against God. As, then, the Israelites had at that time the name of their father Isaac in their mouths while they were foolishly worshipping God in Bethel and in other places, contrary to what the law prescribed, the Prophet Amos designedly repeats here again the name of Isaac, expressing it probably in imitation of what had been said by Amaziah. <\/p>\n (16) Drop not.<\/strong>A word used in the Song of Moses for distil, expressing persuasive and flowing discourse (Deu. 32:2<\/span>; Eze. 21:2<\/span>; Eze. 21:7<\/span>;<\/em> Mic. 2:6<\/span>; Mic. 2:11<\/span>).<\/p>\n 16, 17<\/strong>. <\/strong> Amos, having justified his preaching by an appeal to his divine commission, reiterates and expands his previous message. <\/p>\n Now therefore <\/strong> The defense in 14, 15 had put the case in its proper light; now the argument may proceed. <\/p>\n Thou sayest, Thus saith Jehovah <\/strong> A striking antithesis. Whose words will prevail can easily be imagined. <\/p>\n Prophesy not <\/strong> Compare Amo 7:13<\/span>. <\/p>\n Drop not <\/strong> That is, thy words (Mic 2:6<\/span>; Mic 2:11<\/span>); a synonym of prophesy. <\/p>\n <\/em><\/p>\n Isaac <\/strong> As in Amo 7:9<\/span>. <\/p>\n Therefore <\/strong> The attempt to silence a divinely commissioned prophet deserves severest punishment; and this Amos proceeds to announce in Amo 7:17<\/span>. <\/p>\n An harlot <\/strong> Now she is a lady of the palace, but the invader will dishonor her and compel her to live a life of shame. <\/p>\n In the city <\/strong> In public (Zec 14:2<\/span>; Isa 13:16<\/span>); compare the colloquial “street-walker.” Such outrages were committed by the Assyrians, as we learn from the inscriptions; Ashur-nasir-pal boasts, “Their boys and maidens I dishonored” ( Records of the Past, <\/em> iii, p. 51). His children will be slain, and his land divided among new settlers (compare Mic 2:4<\/span>; Jer 6:12<\/span>; 2Ki 17:24<\/span>). <\/p>\n Line <\/strong> The measuring line. Polluted land <\/strong> [“land that is unclean”] See Hos 9:3<\/span>, on “Jehovah’s land” and “unclean food.” Israel shall surely go into captivity <\/strong> [“be led away captive”] He repeats the very words which Amaziah had made the basis of his accusation.<\/p>\n The closing words of the historical section take us back to the message of the third vision, and thus they prepare the way for the fourth.<\/p>\n Amo 7:16 Now therefore hear thou the word of the LORD: Thou sayest, Prophesy not against Israel, and drop not [thy word] against the house of Isaac.<\/p>\n Ver. 16. Now therefore hear thou the word of the Lord<\/strong> ] Hear, thou despiser, and wonder, and perish; for I work a work in thy days, a work which thou wilt in nowise believe, though a man declare it unto thee, Act 13:41<\/span> . But whether thou wilt hear or forbear, believe or otherwise, thy doom is determined, and shall be pronounced, Eze 3:27<\/span> : “Hear, therefore, and give ear; be not proud: for the Lord hath spoken it.” Oh that thou wouldst give glory to the Lord, and confess thy sin! Jer 13:15-16<\/span> . Oh that thou wouldst submit to Divine justice, implore his mercy, and putting thy mouth in the dust, say, as once that good man did, Veniat, veniat, verbum Domini, et submittemus, ei sexcenta si nobis essent colla.<\/em> Let the Lord speak, for his servant heareth! But because there is little hopes of that, stand forth and hear thy sentence, and the evil that shall befall thee, as sure as the coat is on thy back, or the heart in thy body. For hath the Lord spoken, and shall he not do it? <\/p>\n <\/p>\n Thou sayest, Prophesy not<\/strong> ] By a bold countermand to that of God in the former verse, “Go, prophesy,” &c. “But woe to him that striveth with his Maker I Let the potsherds strive with the potsherds of the earth,” Isa 45:9<\/span> ; let men meddle with their matches, and not “with him that is mightier than they,” Ecc 6:10<\/span> . <\/p>\n <\/p>\n And drop not thy word<\/strong> ] Which is as sharp as vinegar and nitre. Or, though it were as sweet as honey, yet it would cause pain to exulcerate parts when dropped upon them. <\/p>\n <\/p>\n Against the house of Isaac<\/strong> ] Though commanded so to do, Amo 7:9<\/span> . Toothless truths would be better digested.<\/p>\n drop not, the. Reference to Pentateuch (Deu 32:2). App-92. Compare Eze 20:46; Eze 20:21, Eze 20:2. Mic 2:6, margin <\/p>\n hear: 1Sa 15:16, 1Ki 22:19, Jer 28:15-17 <\/p>\n Prophesy: Amo 7:13, Isa 30:10, Mic 2:6 <\/p>\n and drop: Deu 32:2, Eze 20:46, Eze 21:2 <\/p>\n Reciprocal: 2Ki 20:16 – Hear 2Ch 18:18 – hear the word Job 29:22 – speech Jer 7:2 – Hear Jer 10:1 – General Jer 22:2 – Hear Jer 44:24 – Hear Eze 13:2 – Hear Eze 16:35 – hear Hos 4:1 – Hear Amo 8:4 – Hear Act 4:19 – to hearken<\/p>\n Amo 7:16. Amos wants Amaziah to know that he is not speaking his own ideas, but that it is the word of the Lord. House of Isaac has the same meaning as house of Israel since he was one of the important men in the blood line from Abraham.<\/p>\n Amo 7:16-17. Now, hear thou the word of the Lord Who hath sent me, and whom thou contradictest; from him I have a message to thee also, which much concerns thee. Thou sayest, Prophesy not against Israel Thou usest thy power to silence me; therefore thus saith the Lord Because thou hast so directly and wilfully opposed the Lord; Thy wife shall be a harlot in the city Shall be treated as a harlot in this very city of Beth-el. The meaning probably is, that she should be abused, or ravished, by the Assyrian soldiers, when they should take Beth-el. Thy land shall be divided by line Conquerors were used to divide conquered lands in portions among their soldiers, which was done by measuring out every ones part by a line; so that this expression signified, his land should be divided among the enemy. And thou shalt die in a polluted land Thou shalt be carried captive from thine own country, and die in a land where the inhabitants are idolatrous. <\/p>\n Amos then announced a prophecy from the Lord for Amaziah. Because the priest had told the prophet to stop doing what Yahweh had commanded him to do (cf. Amo 2:12), Amaziah’s wife would become a harlot in Bethel. She would have to stoop to this to earn a living because she would have no husband or sons to support her. Her children would die by the sword. This may also imply the end of Amaziah’s family line. Amaziah’s land would become the property of others, presumably the Assyrians, and he himself would die in a foreign, pagan land. All these things would evidently happen when the foreign enemy destroyed Israel. Stifling the word of God proved disastrous for Amaziah, as it still does today. Finally, Amos repeated that Israel would indeed go into exile, the message that Amaziah had reported that Amos was preaching (cf. Amo 7:11).<\/p>\n Amaziah had told Amos to stop prophesying, namely, to stop preaching (Amo 7:16). "Preaching" is from a verbal root meaning "drip" (Heb. natap<\/span>), as the heavens drip rain (Jdg 5:4; cf. Amo 9:13). The idea is that Amos should stop raining down messages from heaven on his hearers. True prophets were people who spoke fervently for Yahweh. [Note: Leon J. Wood, The Prophets of Israel, p. 63.] <\/span><\/p>\n "Amaziah’s loyalty was to Jeroboam, who probably appointed him as priest at Bethel. Amos’s loyalty was to God, who sent him to prophesy against Israel. Conflict between Amaziah and Amos was inevitable since their loyalties were in conflict. Primary loyalty to God in their service to Israel would have eliminated conflict between the king, the priest, and the prophet. The answer to conflict among God’s people is always to place loyalty to God above all else." [Note: B. Smith, p. 136.] <\/span><\/p>\n Now therefore hear thou the word of the LORD: Thou sayest, Prophesy not against Israel, and drop not [thy word] against the house of Isaac. 16. drop not thy word] The same expression, also used figuratively of a prophetic utterance, in Mic 2:6; Mic 2:11 and Eze 20:46; Eze 21:2 [Heb. 21:2, 7]. It was … Continue reading “Exegetical and Hermeneutical Commentary of Amos 7:16”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22491","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22491","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22491"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22491\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22491"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22491"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22491"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"