Amos 7:14

KJV

Then answered Amos, and said to Amaziah, I [was] no prophet, neither [was] I a prophet's son; but I [was] an herdman, and a gatherer of sycomore fruit:

KJV (with Strong's)

Then answered {H6030} Amos {H5986}, and said {H559} to Amaziah {H558}, I was no prophet {H5030}, neither was I a prophet's {H5030} son {H1121}; but I was an herdman {H951}, and a gatherer {H1103} of sycomore fruit {H8256}:

Complete Jewish Bible

'Amos gave this answer to Amatzyah: "I am not trained as a prophet, and I'm not one of the guild prophets - I own sheep and grow figs.

Berean Standard Bible

“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.

American Standard Version

Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet’s son; but I was a herdsman, and a dresser of sycomore-trees:

Commentary

### SUMMARY
Amos 7:14 presents the prophet Amos's direct and humble rebuttal to Amaziah, the priest of Bethel, who had accused him of conspiring against King Jeroboam II and ordered him to cease prophesying in Israel. Amos emphatically denies being a professional prophet or part of any prophetic guild, instead declaring his identity as a simple herdman and a gatherer of sycomore fruit. This declaration underscores the divine origin of his prophetic call, asserting that his authority came not from human institutions or personal ambition, but directly from God, thus challenging the corrupt religious establishment of the Northern Kingdom.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment in the book of Amos, immediately following Amaziah's accusation and command in [Amos 7:10-13](/amos/7-10-13 "Amaziah's Accusation and Command to Amos"). Amaziah, the chief priest of the royal sanctuary at Bethel, perceived Amos's prophecies of judgment against Israel as a direct threat to the king and the established order. He labels Amos a "seer" (a term often associated with professional prophets) and orders him to return to Judah, his homeland, to earn his living there. Amos's response in [Amos 7:14-15](/amos/7-14-15 "Amos's Humble Response and Divine Commission") is a powerful assertion of his divine commission, clarifying that his ministry is not a career choice but a divine imperative. It sets the stage for Amos's pronouncement of judgment specifically against Amaziah in [Amos 7:16-17](/amos/7-16-17 "Amos's Prophecy Against Amaziah"), demonstrating the prophet's unwavering commitment to God's word despite opposition.
* **Historical & Cultural Context:** Amos prophesied during the prosperous reign of Jeroboam II in the Northern Kingdom of Israel (c. 760-750 BC). Despite outward prosperity, this era was marked by deep social injustice, moral decay, and religious syncretism. Bethel was a royal sanctuary, established by Jeroboam I as an alternative worship site to Jerusalem, where golden calves were worshipped ([1 Kings 12:26-33](/1_kings/12-26-33 "Jeroboam I Establishes Idolatry at Bethel and Dan")). Priests like Amaziah served the state-sponsored cult, often aligning their messages with political interests. In this period, there were "professional" prophets who might prophesy for pay or political favor, often associated with prophetic guilds or schools ("sons of the prophets"). Amos, a humble shepherd and farmer from Tekoa in Judah, stood in stark contrast to this establishment. His background emphasized that his message was not influenced by the corrupt religious or political systems of Israel, but was a pure word from the Lord.
* **Key Themes:** Amos's declaration in [Amos 7:14](/amos/7-14 "Amos's Humble Background and Divine Call") contributes significantly to several key themes in the book. Firstly, it highlights the **Divine Sovereignty in Calling**, emphasizing that God chooses His messengers based on His own will, not on human qualifications or social status. Amos's ordinary background underscores that God's power is not dependent on human credentials, a theme echoed in [1 Corinthians 1:26-29](/1_corinthians/1-26-29 "God Chooses the Foolish Things of the World"). Secondly, it reinforces the **Authenticity and Authority of God's Word**. By disassociating himself from professional prophetic circles, Amos asserts that his message is pure, unadulterated, and directly from the Lord, unlike the likely compromised messages of the state-sponsored prophets. Thirdly, it exemplifies **Humility and Obedience** in ministry, as Amos, despite his humble origins and lack of formal training, faithfully delivers God's challenging message to a powerful and hostile audience. This contrasts sharply with the self-serving nature of the religious elite, as seen in Amaziah's actions.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Prophet (Hebrew, _nâbîyʼ'_):** From the root `nâbâʼ`, meaning "to bubble up" or "to announce." A prophet is an inspired person who speaks for God, serving as His mouthpiece. Amos's denial of being a "prophet" in the conventional sense meant he was not part of the established, often compromised, prophetic guilds or a professional who prophesied for a living. He was not self-appointed or institutionally trained, but divinely commissioned.
* **Herdman (Hebrew, _bôwqêr'_):** Properly, an active participle from `bâqar`, meaning "to inquire" or "to seek out," and as a denominative from `bâqâr` (cattle). Thus, a cattle-tender or herdsman. This describes a humble, rural occupation, involving the tending of livestock. It signifies Amos's ordinary, non-clerical, working-class background, contrasting sharply with the urban, priestly elite he confronted.
* **Gatherer (Hebrew, _bâlaç'_):** A primitive root meaning "to pinch sycamore figs." This refers to a specific agricultural practice necessary to ripen sycamore fruit. The sycamore fig (a type of mulberry-fig) requires its fruit to be "nipped" or punctured to hasten its ripening and make it edible. This was a laborious and often lowly task, further emphasizing Amos's humble, manual labor background and his distance from the educated or religious elite.

#### Verse Breakdown
* **"Then answered Amos, and said to Amaziah,"**: This phrase sets the scene for Amos's direct and courageous response to Amaziah's accusation and command. It highlights the confrontation between the divinely appointed prophet and the representative of the corrupt religious establishment.
* **"I [was] no prophet, neither [was] I a prophet's son;"**: Amos emphatically denies being a "prophet" in the sense Amaziah understood it—a professional, perhaps one who prophesied for pay, or a member of a prophetic guild ("prophet's son"). He was not part of the established religious system or trained in its schools. This disclaimer clarifies that his authority does not stem from human institutions or inherited status.
* **"but I [was] an herdman, and a gatherer of sycomore fruit:"**: This clause reveals Amos's true identity and humble origins. He identifies himself as a simple shepherd and a worker in the fields, specifically involved in the humble task of preparing sycamore figs. This emphasizes his ordinary, non-elite background, reinforcing that his call was solely from God, not from any human qualification or professional ambition.

#### Literary Devices
The verse employs several powerful literary devices. **Contrast** is central, starkly juxtaposing Amos's humble, rural background ("herdman," "gatherer of sycomore fruit") with the perceived status of a "prophet" or "prophet's son" and the elevated position of Amaziah, the priest of Bethel. This contrast highlights the divine irony that God often chooses the lowly to confound the mighty. There is also an element of **Understatement** (or litotes) in Amos's denial; by saying he "was no prophet," he is not denying his prophetic function but rather his professional affiliation or human qualification. His subsequent declaration of his true humble occupation serves as a powerful **Affirmation** of his divine, unsolicited call. The mention of "sycomore fruit" serves as **Symbolism** for a common, humble, and often laborious existence, further solidifying his non-elite status and making his divine commission all the more striking.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 7:14 profoundly illustrates God's sovereign freedom in choosing His messengers, often bypassing human expectations and qualifications. It underscores that true prophetic authority derives solely from a divine call, not from formal training, social standing, or professional affiliation. This challenges the notion that only those with specific credentials or positions are fit for God's service, emphasizing instead the importance of availability and obedience to God's unexpected leading. The verse also implicitly critiques the institutionalized religion of Israel, which had become corrupt and self-serving, contrasting it with the authentic, uncompromised word delivered by a divinely commissioned outsider. This principle of God choosing the humble and unexpected is a recurring theme throughout biblical history, demonstrating His power to work through anyone He chooses.

* [1 Samuel 16:7](/1_samuel/16-7 "1 Samuel 16:7 - God Looks at the Heart"): "But the Lord said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for [the Lord seeth] not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart."
* [Jeremiah 1:4-10](/jeremiah/1-4-10 "Jeremiah 1:4-10 - Jeremiah's Call"): "Then the word of the Lord came unto me, saying, Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, [and] I ordained thee a prophet unto the nations... Say not, I [am] a child: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak."
* [1 Corinthians 1:26-29](/1_corinthians/1-26-29 "1 Corinthians 1:26-29 - God Chooses the Lowly"): "For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, [are called]: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, [yea], and things which are not, to bring to nought things that are: That no flesh should glory in his presence."

### REFLECTION AND APPLICATION
Amos 7:14 serves as a profound reminder that God's calling is not limited by human qualifications, social status, or professional background. In a world that often values credentials and prestige, this verse challenges believers to re-evaluate their understanding of ministry and service. It encourages us to recognize that God frequently chooses the "unqualified" or the "ordinary" to accomplish extraordinary purposes, demonstrating that His power is made perfect in weakness. This should liberate us from the pressure to attain certain titles or positions before we can be used by God, and instead, focus on our availability, faithfulness, and willingness to obey His call, no matter how unexpected or challenging it may seem. It also calls us to discern spiritual authority not by outward appearance or institutional endorsement, but by the truth and divine origin of the message itself. Like Amos, we are called to be faithful conduits of God's truth, regardless of the opposition or the perceived inadequacy of our own backgrounds.

#### Questions for Reflection
* **In what ways might I be limiting God's use of me based on my own perceived lack of qualifications or social standing?**
* **How does Amos's example challenge my assumptions about who God calls into ministry or service?**
* **Am I more inclined to trust a message based on the messenger's credentials or on the message's alignment with God's truth?**
* **What "sycomore fruit" tasks or humble roles might God be calling me to embrace for His kingdom, despite their lack of worldly prestige?**

### FAQ
**What does "prophet's son" mean in this context?**

Answer: The phrase "prophet's son" (Hebrew: *ben-navi*) does not necessarily imply a literal biological son of a prophet. Instead, it refers to a member of a prophetic guild or school, indicating someone who was trained in the prophetic tradition or belonged to a community of prophets. These groups often lived together and received instruction, sometimes serving as professional prophets. Amos's denial meant he was not part of this established, institutionalized class of prophets.

**What was a "gatherer of sycomore fruit" and why is it significant?**

Answer: A "gatherer of sycomore fruit" (Hebrew: *bôlēs šiqmîm*) refers to a specific, humble agricultural practice. The sycomore fig (a type of mulberry-fig, *Ficus sycomorus*) required its fruit to be "nipped," "pinched," or punctured to hasten its ripening and make it edible. Without this process, the fruit was often bitter and inedible. This was a laborious, low-status task, often performed by the poorest laborers. By identifying himself with this occupation, Amos further emphasized his ordinary, non-clerical, working-class background, reinforcing that his call was not from human ambition or training but directly from God, who took him from his humble labor ([Amos 7:15](/amos/7-15 "Amos 7:15 - God Took Me")).

### CHRIST-CENTERED FULFILLMENT
Amos's declaration in [Amos 7:14](/amos/7-14 "Amos's Humble Background and Divine Call") foreshadows the ultimate divine calling of Jesus Christ, who came not from the established religious or political elite, but from humble origins. Though the Son of God, Jesus was born in a stable ([Luke 2:7](/luke/2-7 "Luke 2:7 - Jesus Born in a Manger")), grew up in Nazareth, and was known as a carpenter's son ([Matthew 13:55](/matthew/13-55 "Matthew 13:55 - Jesus' Humble Origins")). His authority was questioned by the religious leaders of His day precisely because He had no formal rabbinic training ([John 7:15](/john/7-15 "John 7:15 - Jesus' Unlearned Wisdom")). Yet, like Amos, Jesus spoke with unparalleled divine authority, not derived from human institutions but directly from God the Father ([John 12:49-50](/john/12-49-50 "John 12:49-50 - Jesus Speaks God's Words")). Furthermore, the New Testament church, empowered by the Holy Spirit, continues this pattern. God chose unlearned fishermen like Peter and John to be His apostles, whose boldness astonished the Sanhedrin ([Acts 4:13](/acts/4-13 "Acts 4:13 - Peter and John Unlearned Men")), demonstrating that divine power and calling transcend human qualifications. Just as Amos was called from tending sheep and sycamore trees, so too God continues to call and equip ordinary believers today for extraordinary kingdom purposes, fulfilling His promise to use the weak and lowly to confound the wise and mighty, all to His glory ([1 Corinthians 1:27-29](/1_corinthians/1-27-29 "1 Corinthians 1:27-29 - God Chooses the Foolish and Weak")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Amos 1:1

¶ The words of Amos, who was among the herdmen of Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of Jeroboam the son of Joash king of Israel, two years before the earthquake.

2 Kings 4:38

¶ And Elisha came again to Gilgal: and [there was] a dearth in the land; and the sons of the prophets [were] sitting before him: and he said unto his servant, Set on the great pot, and seethe pottage for the sons of the prophets.

Zechariah 13:5

But he shall say, I [am] no prophet, I [am] an husbandman; for man taught me to keep cattle from my youth.

2 Kings 2:5

And the sons of the prophets that [were] at Jericho came to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he answered, Yea, I know [it]; hold ye your peace.

2 Kings 2:3

And the sons of the prophets that [were] at Bethel came forth to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he said, Yea, I know [it]; hold ye your peace.

2 Chronicles 19:2

And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the LORD? therefore [is] wrath upon thee from before the LORD.

2 Kings 2:7

And fifty men of the sons of the prophets went, and stood to view afar off: and they two stood by Jordan.