Amos 7:11
for this is what Amos has said: 'Jeroboam will die by the sword, and Israel will surely go into exile, away from their homeland.'"
For this is what Amos has said
This phrase introduces the prophetic message attributed to Amos, a shepherd and fig tree farmer turned prophet. The Hebrew root for "said" (אָמַר, 'amar) implies a declaration or proclamation, emphasizing the authority and divine inspiration behind Amos's words. Historically, prophets were seen as God's mouthpieces, and their messages were often met with resistance, especially when they challenged the status quo or foretold doom.

‘Jeroboam will die by the sword
Jeroboam II was the king of Israel during Amos's time, and his reign was marked by prosperity and expansion. However, the phrase "die by the sword" indicates a violent end, a common fate for rulers in turbulent times. The Hebrew word for "sword" (חֶרֶב, chereb) often symbolizes divine judgment. This prophecy would have been shocking, as Jeroboam's reign was seen as successful, yet it underscores the theme of divine justice and the consequences of idolatry and injustice prevalent in Israel.

and Israel will surely go into exile
The certainty of exile is emphasized by the Hebrew construction, which can be translated as "going, she will go" (גָּלֹה תִגְלֶה, galoh tigleh), indicating an inevitable and complete displacement. Exile was a severe punishment, representing not just physical removal but also spiritual and cultural dislocation. Historically, the Assyrian conquest led to the exile of the Northern Kingdom, fulfilling this prophecy. This serves as a warning of the consequences of turning away from God and the covenant.

away from their homeland
The term "homeland" (אֲדָמָה, adamah) refers to the land given to the Israelites by God, a place of identity and divine promise. Being taken away from it signifies a loss of divine favor and protection. This phrase highlights the gravity of Israel's impending judgment, as the land was central to their covenant relationship with God. Theologically, it serves as a call to repentance and a reminder of the importance of faithfulness to God's commands.

Persons / Places / Events
1. Amos
A prophet from Tekoa, a small town in Judah, called by God to deliver messages of judgment to the Northern Kingdom of Israel. Amos was not a professional prophet but a shepherd and a fig tree farmer.

2. Jeroboam II
The king of Israel during Amos's prophetic ministry. His reign was marked by economic prosperity but also by significant moral and spiritual decline.

3. Israel
The Northern Kingdom, consisting of ten tribes, which had separated from Judah. During Amos's time, Israel was experiencing prosperity but was also steeped in idolatry and injustice.

4. Exile
The prophesied event where the people of Israel would be taken captive and removed from their land due to their disobedience and idolatry.

5. Bethel
A significant religious center in the Northern Kingdom where Amos delivered his prophecies. It was a place of idol worship, contrary to the worship of Yahweh.
Teaching Points
The Certainty of God's Judgment
God's warnings through His prophets are not idle threats. The prophecy against Jeroboam and Israel underscores the certainty of divine judgment when a nation turns away from God.

The Consequences of Idolatry and Injustice
Israel's prosperity led to complacency and moral decay. This serves as a warning that material success without spiritual integrity leads to downfall.

The Role of the Prophet
Amos's courage in delivering an unpopular message reminds us of the importance of speaking truth, even when it is uncomfortable or unwelcome.

Repentance and Restoration
While judgment is certain, God's desire is for repentance and restoration. The call to return to God is implicit in the warnings of judgment.

The Sovereignty of God
God's control over nations and history is evident. He raises and deposes leaders according to His purposes, reminding us of His ultimate authority.
Bible Study Questions
1. How does the prophecy of Amos 7:11 reflect the broader themes of justice and righteousness found throughout the book of Amos?

2. In what ways can the prosperity of Israel during Jeroboam II's reign serve as a warning to modern societies that prioritize economic success over spiritual health?

3. How does the role of Amos as a prophet challenge us to speak truth in our own communities, even when it may be unpopular?

4. What parallels can you draw between the warnings of exile in Amos and the covenant curses outlined in Deuteronomy 28? How do these connections deepen our understanding of God's expectations for His people?

5. How can we apply the lessons of Amos 7:11 to our personal lives, particularly in terms of recognizing and addressing areas of idolatry or injustice?
Connections to Other Scriptures
2 Kings 14:23-29
Provides historical context for Jeroboam II's reign, highlighting the prosperity and expansion of Israel during his time, which contrasts with the moral and spiritual decay Amos addresses.

Hosea 10:5-8
Another prophet, Hosea, also speaks of the impending judgment and exile of Israel, emphasizing the consequences of idolatry and unfaithfulness to God.

Deuteronomy 28:36-37
The warnings of exile and destruction for disobedience to God's covenant, which Amos's prophecy echoes, showing the fulfillment of these covenant curses.
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
Amos, Captive, Captivity, Certainly, Die, Exile, Jeroboam, Jerobo'am, Led, Native, Prisoner, Removeth, Saying, Says, Surely, Sword, Thus
Dictionary of Bible Themes
Amos 7:10-11

     5817   conspiracies

Amos 7:10-12

     5822   criticism, against believers

Amos 7:10-13

     7712   convincing

Amos 7:10-17

     7760   preachers, responsibilities

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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