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Translation
King James Version
But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not.
Complete Jewish Bible
But you gave the n'zirim wine to drink and ordered the prophets, 'Don't prophesy!'
Berean Standard Bible
“But you made the Nazirites drink wine and commanded the prophets not to prophesy.
American Standard Version
But ye gave the Nazirites wine to drink, and commanded the prophets, saying, Prophesy not.
World English Bible Messianic
“But you gave the Nazirites wine to drink, and commanded the prophets, saying, ‘Don’t prophesy!’
Geneva Bible (1599)
But ye gaue the Nazarites wine to drinke, and commanded the Prophetes, saying, Prophecie not.
Young's Literal Translation
And ye cause the Nazarites to drink wine, And on the prophets ye have laid a charge, Saying, `Do not prophecy!'
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In the KJVVerse 22,392 of 31,102
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Commentary on Amos 2 verses 9–16
9 ¶ Yet destroyed I the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath.
10 Also I brought you up from the land of Egypt, and led you forty years through the wilderness, to possess the land of the Amorite.
11 And I raised up of your sons for prophets, and of your young men for Nazarites. Is it not even thus, O ye children of Israel? saith the LORD.
12 But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not.
13 Behold, I am pressed under you, as a cart is pressed that is full of sheaves.
14 Therefore the flight shall perish from the swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself:
15 Neither shall he stand that handleth the bow; and he that is swift of foot shall not deliver himself: neither shall he that rideth the horse deliver himself.
16 And he that is courageous among the mighty shall flee away naked in that day, saith the LORD.
Here, I. God puts his people Israel in mind of the great things he has done for them, in putting them into possession of the land of Canaan, the greatest part of which these ten tribes now enjoyed, Amo 2:9, Amo 2:10. Note, We need often to be reminded of the mercies we have received, which are the heaviest aggravations of the sins we have committed. God gives liberally, and upbraids us not with our meanness and unworthiness, and the disproportion between his gifts and our merits; but he justly upbraids us with our ingratitude, and ill requital of his favours, and tells us what he has done for us, to shame us for not rendering again according to the benefit done to us. "Son, remember; Israel, remember, 1. That God brought thee out of a house of bondage, rescued thee out of the land of Egypt, where thou wouldst otherwise have perished in slavery." 2. That he led thee forty years through a desert land, and fed thee in a wilderness, where thou wouldst otherwise have perished with hunger. Mercies to our ancestors were mercies to us, for, if they had been cut off, we should not have been. 3. That he made room for them in Canaan, by extirpating the natives by a series of wonders little inferior to those by which they were redeemed out of Egypt: I destroyed the Amorite before them, here put for all the devoted nations. Observe the magnificence of the enemies that stood in their way, which is taken notice of, that God may be the more magnified in the subduing of them. They were of great stature (whose height was like the height of the cedars) and the people of Israel were as shrubs to them; and they were also of great strength, not only tall, but well-set: He was strong as the oaks. Their kingdom was eminent among the nations, and over-topped all its neighbours. The supports and defences of it seemed impregnable; it was as fine as the stately cedar; it was as firm as the sturdy oak; yet, when God had a vine to plant there (Psa 80:8, Psa 80:9), this Amorite was not only cut down, but plucked up: I destroyed his fruit from above and his roots from beneath, so that the Amorites were no more a nation, nor ever read of any more. Thus highly did God value Israel. He gave men for them and people for their life, Isa 43:4. How ungrateful then were those who put such contempt upon him! 4. That he made them possess the land of the Amorite, not only put it into their hands, so that they became masters of it jure belli - by right of conquest, but gave them a better title to it, so that it became theirs by promise.
II. He likewise upbraids them with the spiritual privileges and advantages they enjoyed as a holy nation, Amo 2:11. They had helps for their souls, which taught them how to make good use of their temporal enjoyments and were therefore more valuable. It is true the ten tribes had not God's temple, altar, and priesthood, and it was their own fault that they deserted them, and for that they might justly have been left in utter darkness; but God left not himself without witness, nor them without guides to show them the way. 1. They had prophets that were powerful instructors in piety, divinely inspired, and commissioned to make known the mind of God to them, to show them what is pleasing to God and what displeasing, to reprove them for their faults and warn them of their dangers, to direct them in their difficulties and comfort them in their troubles. God raised them up prophets, animated them for that work and employed them in it. He raised them up of their sons, from among themselves, as Moses and Christ were raised up from among their brethren, Deu 18:15. It was an honour put upon their nation, and upon their families, that they had children of their own to be God's messengers to them, of their own language, not strangers sent from another country, whom they might suspect to be prejudiced against them and their land, but those who, they knew, wished well to them. Note, Faithful ministers are great blessings to any people, and it is God that raises them up to be so, that they may justly be reckoned an honour to the families they are of. 2. They had Nazarites that were bright examples of piety: I raised up of your young men for Nazarites, men that bound themselves by a vow to God and his service, and, in pursuance of that, denied themselves many of the lawful delights of sense, as drinking wine and eating grapes. There were some of their young men that were in their prime for the enjoyment of the pleasures of this life and yet voluntarily abridged themselves of them; these God raised up by the power of his grace, to be monuments of his grace, to his glory, and to be his witnesses against the impieties of that degenerate age. Note, It is as great a blessing to any place to have eminent good Christians in it as to have eminent good ministers in it; for so they have examples to their rules. We must acknowledge that it bodes well to any people when God raises up numbers of hopeful young people among them, when he makes their young men Nazarites, devout, and conscientious, and mortified to the pleasures of sense; and those that are such Nazarites are purer than snow, whiter than milk; they are indeed the polite young men, for their polishing is of sapphires, Lam 4:7. Those that have such men, such young men, among them, have therein such an advantage, both for direction and encouragement, to be religious, as they will be called to an account for another day if they do not improve. Israel is here reckoned with, not only for the prophets, but for the Nazarites, raised up among them. Concerning the truth of this, he appeals to themselves: "Is it not even thus, O you children of Israel? Can you deny it? Have not you yourselves been sensible of the advantage you had by the prophets and Nazarites raised up among you?" Note, Sinners' own consciences will be witnesses for God that he has not been wanting to them in the means of grace, so that, if they perish, it is because they have been wanting to themselves in not improving those means. The men of Judah shall themselves judge between God and his vineyard, whether he could have done more for it, Isa 5:3, Isa 5:4.
III. He charges them with the abuse of the means of grace they enjoyed, and the opposition they gave to God's designs in affording them those means, Amo 2:12. They were so far from walking in the light that they rebelled against it, and did what they could to extinguish it, that it might not shine in their faces, to their conviction. 1. They did what they could to debauch good people, to draw them off from their seriousness in devotion and their strictness in conversation: You gave the Nazarites wine to drink, contrary to their vow, that, having broken it in that instance, they might not pretend to keep it in any other. Some they surprised, or allured into it, and with their much fair speech caused them to yield; others they forced and frightened into it, reproached and threatened them if they were more precise than their neighbours; and, by drawing them in to drink wine, they spoiled them for Nazarites. Note, Satan and his agents are very busy to corrupt the minds of young people that look heavenward; and many that we thought would have been Nazarites they have overcome by giving them wine to drink, by drawing them in to the love of mirth and pleasure, and drinking company. Multitudes of young men that bade fair for eminent professors of religion have erred through wine, and been undone for ever. And how do the factors for hell triumph in the debauching of a Nazarite! 2. They did what they could to silence good ministers, and to stop their mouths: "You commanded the prophets, saying, Prophesy not, and threatened them if they did prophesy (Amo 7:12), as if God's messengers were bound to observe your orders, and might not deliver their errand unless you gave them leave, and so you not only received the grace of God, in raising up those prophets, in vain, but put the highest affront imaginable upon that God in whose name the prophets spoke." Note, Those have a great deal to answer for that cannot bear faithful preaching, and those much more that suppress it.
IV. He complains of the wrong they did him by their sins (Amo 2:13): "I am pressed under you, I am straitened by you, and can no longer bear it, and therefore I will ease myself of my adversaries, Isa 1:24. I am pressed under you and the load of your sins as a cart is pressed that is full of sheaves, is loaded with corn, in the midst of the joy of harvest, as long as any will lie on." Note, The great God complains of sin, especially the sins of his professing people, as a burden to him. He is grieved with this generation (Psa 95:10), is broken with their whorish heart (Eze 6:9), a consideration which, if it make not the sinner's repentance very deep, will make his ruin very great. The great God that upholds the world, and never complains that his is pressed under the weight of it (he fainteth not, neither is weary), yet complains of the sins of Israel, yea, and of their hypocritical services too, that he is weary of bearing them, Isa 1:14. No wonder the creature groans being burdened (Rom 8:22), when the Creator says, I am pressed under them.
V. He threatens them with unavoidable ruin. And so some read, Amo 2:13, "Behold I will press, or straiten, your place, as a cart full of sheaves presses; they shall be loaded with judgments till they shall sink under them, and shall make a noise, as a cart overloaded does." Those that will not submit to the convictions of the word, that will neither be won by that nor by the conversation of those about them, shall be made to sink under the weight of God's judgments. If God load us daily with his benefits, and we, notwithstanding that, load him with our sins, how can we expect any other than that he should load us with his judgments? And it is here threatened in the last three verses that, when God comes forth to contend with this provoking people, they shall not be able to stand before him, to flee from him, nor to make their part good with him; for when God judges he will overcome. Though his patience be tired out, his power is not, and so the sinner shall find, to his cost. When the Assyrian army comes to lay the country waste by sword and captivity none shall escape, but every one shall have his share in the common desolation. 1. It will be in vain to think of fleeing from the enemy that comes armed with a commission to make all desolate: The flight shall perish from the swift; those that have been famed for happy escapes and happy retreats shall now find their arts fail them; they shall have no time to flee, or shall find no way to take, or they shall have no strength or spirit to attempt it; they shall be at their wits' end, and then they are soon at their flight's end. Are they, as Asahel, as swift of foot as a wild roe? (Sa2 2:18), yet, like him, they shall run the faster upon their own destruction: He that is swift of foot shall not deliver himself, Amo 2:15. Or do they say (as those, Isa 30:16), We will flee upon horses, and we will ride upon the swift? Yet they shall be overtaken: Neither shall he that rides the horse deliver himself from his pursuers. A horse is a vain thing for safety. 2. It will be in vain to think of fighting it out. God is at war with them; and are they stronger than he? Is there any military force that can pretend to be a match for Omnipotence? No: The strong shall not strengthen his force. He that has a habit of strength shall not be able to exert it when he has occasion for it. And the mighty, whose should protect and deliver others, shall not be able to deliver himself, to deliver his soul (so the word is), shall not save his life. Let not the strong man then glory in his strength, nor trust in it, but strengthen himself in the Lord his God, for in him is everlasting strength. And, as the bodily strength shall fail, so shall the weapons of war. The armour as well as the arm shall become insufficient: Neither shall he stand that handles the bow, though he stand at a distance, but shall betake himself to flight, and not trust to his own bow to save him. Though the arm be ever so strong, and the armour ever so well fixed, neither will avail when the spirit fails (Amo 2:16): He that is courageous among the mighty, that used to look danger in the face, and not be dismayed at it, shall flee away naked in that day, not only disarmed, having thrown away his weapons both offensive and defensive, but plundered of his treasure, which he thought to carry away with him, and he shall think it as much as he could expect that he has his life for a prey. Thus when God pleases he takes away the heart of the chief of the people of the earth, and causes those who used to boast of their courage, and their daring enterprises in the field, to wander and sneak in a wilderness where there is no way, Job 12:24.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 9–16. Public domain.
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JeromeAD 420
AGAINST JOVINIANUS 2:15
Samson and Samuel drank neither wine nor strong drink, for they were children of promise and conceived in abstinence and fasting. Aaron and the other priests when about to enter the temple refrained from all intoxicating drink for fear they should die. From this we learn that they die who minister in the church without sobriety. And hence it is a reproach against Israel: “You gave my Nazirites wine to drink.”
JeromeAD 420
Commentary on Amos
(Verse 12.) Is it not so, sons of Israel, says the Lord, that you offered wine to the Nazarenes and sent commands to the prophets, saying: Do not prophesy. Likewise, the Septuagint. I granted you so many benefits, that I would kill your enemies and give their land to you, and I would choose prophets and Nazarenes from your sons and young men, and I would consecrate them to my worship. Can you say that I have not done these things, and that I have denied my mercy towards you, by which you live? Why did you burst forth into such rage, that you would get my Nazarenes drunk with wine, whom the law commands not to drink anything that can intoxicate? (Num. VI): and you would command the prophets not to prophesy in my name. This is what the priest Amaziah of Bethel commanded the prophet Amos, whom we now have in our hands: and it was commanded by the king to Jeremiah, not to speak the words of the Lord to the people, to the extent that his words were even burned with fire. Tatianus, the leader of the Encratites, attempts to construct his heresy on this matter, stating that wine should not be drunk, since it is commanded by the law that Nazarenes should not drink wine, and now they are accused by a prophet who provides wine to the Nazarenes. If they follow the letter in all things and introduce Jewish fables into the churches of Christ, then they should also grow their hair long, abstain from eating dried and green grapes, and not approach their deceased mother and father. And if by chance they have done these things and have been overcome by human frailty or necessity, they should shave their heads, and all their days of dedication and work shall be void. But if they do not do these things, nor are they able to mix water with wine like the Jewish innkeepers, let them understand the shadows of truth, the grace of the Gospel, the necessity of the Law, and that drunkenness with which the vigor of the soul is intoxicated and overwhelmed by worldly cares, and let them command those prophets, saying: 'Do not prophesy, you who, overcome by envy, forbid learned men from speaking the word of doctrine.' And as the Lord says: 'Go and say to this people' (Is. VI, 9), they on the contrary command them not to speak in the name of the Lord, especially if the one teaching provides for the utility of the readers and listeners, not for shameful gain, fame, and boasting.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Amos 2:12 powerfully condemns Israel's deliberate spiritual rebellion, highlighting two egregious acts: actively subverting the consecrated devotion of Nazarites by offering them wine, and silencing God's prophetic messengers. This verse encapsulates the nation's profound disrespect for divine commands, its rejection of God's voice, and its active undermining of holiness and truth, revealing a deep-seated spiritual sickness that provoked divine judgment.
CONTEXT
Literary Context: Amos 2:12 is situated within a series of divine oracles that transition from judgments against surrounding nations to a pointed and severe indictment of Judah and, more extensively, Israel, the Northern Kingdom. Chapters 1 and 2 systematically detail the transgressions of Damascus, Gaza, Tyre, Edom, Ammon, Moab, and Judah, setting a pattern of "for three transgressions, and for four, I will not revoke the punishment" (Amos 1:3). This rhetorical device builds anticipation for Israel's own judgment. When the focus turns to Israel in Amos 2:6, the prophet unveils a litany of sins, primarily social injustice (selling the righteous for silver, oppressing the poor), moral corruption (sexual immorality, idolatry), and religious apostasy. Verse 12 specifically zeroes in on direct affronts to God's established spiritual order and His direct communication, serving as a climactic indictment of Israel's spiritual rebellion, demonstrating that their sins were not merely passive neglect but active subversion of divine will.
Historical & Cultural Context: The prophet Amos ministered during the prosperous reigns of Uzziah in Judah and Jeroboam II in Israel (circa 760-750 BCE). This period was marked by significant economic growth and political stability, particularly in the Northern Kingdom. However, this prosperity often masked deep social inequities and spiritual decay. While the nation enjoyed material blessings, its religious practices became syncretistic and superficial, devoid of true justice and righteousness. Within this context, Nazarites were individuals who had taken a special vow of separation and dedication to Yahweh, often for a specified period, involving abstention from wine, grape products, cutting their hair, and contact with the dead (Numbers 6). They represented a visible commitment to purity and holiness. Prophets, on the other hand, were God's primary spokesmen, delivering His messages of warning, correction, and guidance directly to the people and their leaders. The actions described in Amos 2:12—forcing Nazarites to break their vows and silencing prophets—were not merely isolated incidents but symptomatic of a widespread cultural disdain for genuine piety and a deliberate rejection of divine authority in favor of self-serving desires and false security.
Key Themes: Amos 2:12 contributes significantly to several overarching themes in the book of Amos and broader biblical theology. Firstly, it underscores the theme of Covenant Infidelity and Rebellion, demonstrating Israel's active defiance against the God who delivered them from Egypt and provided for them (Amos 2:10-11). Their actions directly violated the covenant relationship, moving beyond mere disobedience to outright antagonism. Secondly, the verse highlights the Suppression of Truth and Rejection of God's Word. By silencing the prophets, Israel attempted to shut off the very voice of God, preferring ignorance or self-deception over challenging truth and accountability. This theme is echoed throughout the prophetic literature, where God's people frequently reject His messengers, leading to judgment, as seen in 2 Chronicles 36:16. Thirdly, it speaks to the theme of Undermining Holiness and Consecration. The Nazarite vow symbolized a pursuit of radical devotion to God, a visible counter-cultural commitment. By forcing Nazarites to drink wine, Israel actively sought to compromise and defile this sacred dedication, revealing a societal contempt for spiritual purity and a desire to drag down those who sought to live set apart for God. This act directly opposes God's call for His people to be holy, as He is holy (Leviticus 11:44-45).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Amos 2:12 employs several potent literary devices to underscore Israel's culpability. Parallelism is evident in the two distinct but related acts of rebellion: undermining Nazarite vows and silencing prophets. Both actions represent a direct assault on God's established spiritual order and His means of communication, creating a symmetrical indictment of Israel's active defiance. Irony is also powerfully present; Israel, a nation called to be holy and a light to the nations, instead actively works to defile holiness within its own ranks and suppress the very word of God that could lead to repentance and restoration. Furthermore, Symbolism is at play: the "wine" given to the Nazarites symbolizes the defilement of sacred vows and the blurring of lines between the holy and the profane, while the "silencing" of prophets symbolizes the rejection of divine truth and the preference for spiritual blindness. These devices collectively amplify the gravity of Israel's sin, portraying it not as passive backsliding but as deliberate, aggressive rebellion against God's nature and His will.
THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 2:12 serves as a stark reminder of humanity's perennial struggle with spiritual authority and the temptation to redefine holiness on our own terms. The actions of Israel—undermining consecrated individuals and silencing divine messengers—reflect a deep-seated rebellion against God's sovereignty and His call to a distinct, holy life. Theologically, it underscores that true spiritual health requires not only adherence to God's commands but also a humble reception of His truth, even when it challenges our comfort or exposes our sin. When a society or individual actively works to suppress God's voice or defile what is sacred, it indicates a profound spiritual illness that inevitably leads to divine judgment, as seen throughout the prophetic books. This verse highlights the danger of preferring self-will over God's will and the tragic consequences of rejecting the very means by which God seeks to bring His people back to Himself.
REFLECTION AND APPLICATION
Amos 2:12 resonates powerfully in any age, challenging us to examine our own attitudes towards spiritual commitment and divine truth. Are we, like ancient Israel, subtly or overtly undermining the pursuit of holiness in ourselves or others? Do we discourage those who seek to live set apart for God, perhaps by pressuring them to conform to worldly standards or by scoffing at their convictions? More critically, how do we respond to God's voice today? Do we actively seek to silence it, whether through neglecting Scripture, ignoring the convicting work of the Holy Spirit, or dismissing the challenging words of faithful preachers and teachers? This verse calls us to a profound self-examination: are we truly open to God's truth, even when it exposes our flaws or demands uncomfortable change? Or do we, in our hearts, command God's "prophets" (His Word, His Spirit, His faithful messengers) to "prophesy not" so that we can continue in our own ways undisturbed? Genuine spiritual health demands that we not only respect but actively uphold spiritual commitments and eagerly receive God's word, allowing it to transform us, even if it means confronting our deepest comforts and cherished sins.
Questions for Reflection
FAQ
What was the significance of the Nazarite vow, and why was giving them wine such a serious offense?
Answer: The Nazarite vow (detailed in Numbers 6) was a special, voluntary vow of separation and consecration to the Lord, taken by both men and women. It involved specific abstentions, including all grape products (wine, vinegar, grapes), not cutting one's hair, and avoiding contact with dead bodies. These abstentions symbolized a heightened level of purity, devotion, and separation from the ordinary for a period of time, making the Nazarite a visible sign of radical commitment to God. Giving a Nazarite wine was a direct and deliberate act of spiritual sabotage. It forced them to break their sacred vow, defiling their consecrated status and undermining their unique dedication to God. This was not merely a social faux pas; it was an active attempt to compromise holiness and mock a direct expression of devotion to Yahweh, revealing a profound contempt for God's standards and those who sought to live by them.
Why was commanding the prophets to "prophesy not" so offensive to God?
Answer: Prophets were God's chosen spokesmen, delivering His authoritative messages to the people. Their words were not their own but were divinely inspired, conveying God's warnings, corrections, guidance, and promises. To command a prophet to "prophesy not" was a direct affront to God Himself, a blatant rejection of His sovereign right to speak to His people, and an attempt to silence His truth. It indicated a desire to continue in sin without rebuke, preferring spiritual ignorance or self-deception over accountability and repentance. This act was a profound expression of rebellion, demonstrating that Israel did not want to hear God's voice because it exposed their wickedness and called them to change, as seen in other passages like Jeremiah 26:20-23.
CHRIST-CENTERED FULFILLMENT
Amos 2:12, with its condemnation of undermining holiness and silencing God's messengers, finds profound Christ-centered fulfillment in several ways. Jesus is the ultimate Nazarite, not by a temporary vow, but by His inherent nature as the Holy One of God, fully consecrated and set apart for God's purposes from birth. His entire life was one of perfect separation from sin and complete dedication to the Father's will, embodying the very holiness that Israel sought to defile in its Nazarites. Furthermore, Jesus is the supreme Prophet, the very Word of God incarnate, who spoke with unparalleled authority and delivered God's truth directly to humanity. Just as Israel commanded the prophets to "prophesy not," so too was Jesus rejected and silenced by His own people, who preferred their traditions and self-righteousness over His convicting truth (John 1:11). The ultimate act of silencing God's Prophet was the crucifixion, where humanity sought to permanently shut down the voice of divine truth. However, in His resurrection, God vindicated His Prophet, demonstrating that His Word cannot be ultimately suppressed. Through Christ, the call to holiness is not merely an external vow but an internal transformation by the Spirit, enabling believers to live set apart for God, empowered to speak His truth in a world that often seeks to silence it (1 Peter 1:15-16).