Amos 7:14
"I was not a prophet," Amos replied, "nor was I the son of a prophet; rather, I was a herdsman and a tender of sycamore-fig trees.
I was not a prophet
Amos begins by clarifying his status, emphasizing that he did not come from a prophetic lineage or school. In ancient Israel, prophets were often recognized figures, sometimes associated with prophetic guilds or schools (e.g., 1 Samuel 10:5, 2 Kings 2:3). Amos's declaration highlights his outsider status, underscoring that his calling was directly from God rather than through human appointment or tradition.

nor was I the son of a prophet
This phrase further distances Amos from the established prophetic institutions. In biblical times, being the "son of a prophet" could imply being part of a prophetic community or guild, where one might be trained or mentored in the prophetic tradition. Amos's statement indicates that his authority and message are not derived from human lineage or training, but from divine commissioning.

rather, I was a herdsman
Amos identifies his occupation, which was common in the rural areas of Judah. Herdsmen were responsible for the care and management of livestock, a vital part of the agrarian economy. This background suggests Amos's familiarity with the land and its people, providing him with insights into the social and economic injustices he would later address in his prophecies.

and a tender of sycamore-fig trees
The sycamore-fig tree, native to the region, produced a fruit that required tending to ripen properly. This task was labor-intensive and typically associated with the lower social classes. Amos's role as a tender of these trees further emphasizes his humble origins and the unlikely nature of his prophetic mission. This background contrasts with the urban elite of Israel, to whom he was sent to prophesy, highlighting the divine choice of an ordinary man for an extraordinary purpose.

Amos's humble beginnings and direct calling from God serve as a reminder of how God often chooses unlikely individuals to fulfill His purposes, a theme echoed throughout Scripture (e.g., David in 1 Samuel 16, the disciples in the New Testament).

Persons / Places / Events
1. Amos
A humble shepherd and caretaker of sycamore-fig trees from Tekoa, called by God to be a prophet to Israel. His background emphasizes his ordinary status and God's extraordinary calling.

2. Tekoa
A small town in Judah, south of Jerusalem, known for its rugged terrain. It is the hometown of Amos, highlighting his rural and humble origins.

3. Prophets
Individuals called by God to deliver His messages to the people. Amos distinguishes himself from the traditional lineage of prophets, emphasizing his unique calling.

4. Sycamore-Fig Trees
A type of fig tree that Amos tended, symbolizing his work in agriculture and his connection to the land.

5. Israel
The northern kingdom to which Amos was sent to prophesy. At the time, Israel was experiencing prosperity but was spiritually and morally corrupt.
Teaching Points
God's Sovereign Choice
God often chooses unlikely individuals to carry out His work, emphasizing His sovereignty and the power of His calling over human qualifications.

Humility in Service
Amos's background as a shepherd and fig tree caretaker reminds us that humility and faithfulness in small tasks prepare us for greater responsibilities in God's kingdom.

Obedience to God's Call
Despite his lack of traditional prophetic credentials, Amos obeyed God's call, demonstrating that willingness and obedience are more important than status or experience.

The Power of God's Message
The authority of Amos's message came from God, not his background, reminding us that the power of God's Word transcends the messenger's personal qualifications.

Faithfulness in the Ordinary
Amos's account encourages us to be faithful in our everyday roles, trusting that God can use our ordinary lives for His extraordinary purposes.
Bible Study Questions
1. How does Amos's background as a shepherd and caretaker of sycamore-fig trees influence your understanding of God's calling in your own life?

2. In what ways does the account of Amos challenge the notion that only those with formal religious training can be used by God?

3. How can you apply the principle of humility in service from Amos's life to your current roles and responsibilities?

4. Reflect on a time when you felt unqualified for a task God called you to. How does Amos's account encourage you to trust in God's equipping?

5. What other biblical figures can you think of who were called from humble beginnings to serve God in significant ways, and how do their accounts inspire you?
Connections to Other Scriptures
1 Samuel 16
The calling of David, a shepherd, to be king, parallels Amos's calling, showing that God often chooses the humble and unexpected to fulfill His purposes.

Matthew 4
The calling of the fishermen disciples by Jesus reflects the theme of God calling ordinary people to extraordinary missions.

1 Corinthians 1
Paul speaks of God choosing the foolish and weak things of the world to shame the wise and strong, aligning with Amos's humble origins and divine calling.
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
The Herdsman Becomes a ProphetJ.R. Thomson Amos 7:14, 15
People
Amaziah, Amos, Isaac, Jacob, Jeroboam
Places
Bethel, Brook of the Arabah
Topics
Amaziah, Amazi'ah, Amos, Answereth, Care, Cultivator, Dresser, Farmer, Figs, Fruit, Gatherer, Grower, Herdman, Herdsman, Prophet, Prophets, Prophet's, Replied, Shepherd, Sons, Sycamore, Sycamore-fig, Sycamores, Sycamore-trees, Sycomore, Sycomore-trees, Takes, Trees
Dictionary of Bible Themes
Amos 7:14

     4518   sycamore-fig tree
     7621   disciples, calling
     7775   prophets, lives

Amos 7:10-17

     7760   preachers, responsibilities

Amos 7:14-15

     7758   preachers, call

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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