Amos warned the Israelites and surrounding nations that they would be destroyed if they did not repent. He prophesied that because the Israelites had rejected the Lord’s prophets, the Lord would remove the prophets from among them. Obadiah prophesied of the destruction of the Edomites, who were the descendants of Esau, the brother of Jacob. Obadiah also prophesied of the restoration of Israel and of saviors on Mount Zion.
Amos prophesies that many nations, including Judah and Israel, will be destroyed
Ask students to ponder the following questions:
Have you ever tried to warn someone who did not heed your warning? What happened as a result?
Has someone ever tried to warn you, but you did not heed the warning? What happened to you as a result?
Invite students to look for truths as they study the book of Amos that might help us understand the importance of heeding the warnings that the Lord gives us through His prophets.
Explain that Amos was a shepherd from the kingdom of Judah who was called by the Lord to preach to the Northern Kingdom of Israel about 30 years before the Assyrian invasion of Israel.
Summarize Amos 1–2 by explaining that Amos prophesied that destruction would come upon many nations for their wickedness. Amos taught that the Lord would “not turn away the punishment” of Judah and Israel, as they had “despised the law of the Lord,” broken His commandments, persecuted the poor, and committed immoral acts in the name of the Lord (Amos 2:4–8). Amos reminded the Israelites that the Lord had delivered them in the past and had raised up prophets and Nazarites to help them (see Amos 2:9–11).
Invite a student to read Amos 2:12 aloud. Ask the class to follow along, looking for how the people responded to the Nazarites and prophets.
How did the people of Israel respond to the Nazarites and prophets? (Explain that Israelites encouraging Nazarites to drink wine was similar to Church members today encouraging fellow Church members to break their covenants.)
Write the following statement on the board: Prophesy not.
What does it mean that the Israelites told the prophets to “prophesy not”? (They told the prophets to stop warning them about the consequences of sin and the coming destruction.)
Why would someone want the prophets to “prophesy not”?
Summarize Amos 2:13–3:6 by explaining that the Lord expressed sorrow for Israel’s rejection of Him and His servants and warned the people that they would not be able to save themselves from destruction.
Invite a student to read Amos 3:7 aloud. Ask the class to follow along, looking for what the Lord inspired Amos to teach the people who demanded that the prophets stop prophesying.
What did Amos teach about why prophets are called to prophesy?
What doctrine about prophets can we identify from Amos 3:7? (Students may use different words, but they should identify the following doctrine: The Lord reveals truth through His prophets. Erase the statement “Prophesy not” from the board, and write this doctrine in its place.)
Why do you think it is important that we understand this doctrine?
Point out that the Joseph Smith Translation of Amos 3:7 replaces the word but with until (see Joseph Smith Translation, Amos 3:7 [in Amos 3:7, footnote a]). Invite students to consider recording this change next to verse 7.
Divide students into small groups, and invite them to discuss the following questions. You could write these questions on the board or distribute handouts with the questions printed on them.
In what ways do people who know about prophets oppose or ignore their teachings today?
What has the Lord revealed to latter-day prophets that shows how vital prophets are today?
How have you come to know that the Lord reveals truth through His prophets?
Testify that the Lord reveals what we need to know through prophets. Invite students to always look to the latter-day prophets for direction and to follow them.
Summarize Amos 3:8–6:14 by explaining that Amos continued to warn the people of destruction, pleading with them to “Seek the Lord” so that they would live (Amos 5:6), but they would not return to the Lord.
Amos teaches of additional consequences of rejecting the Lord and His prophets
Summarize Amos 7:1–8:10 by explaining that Amos reiterated his duty to declare God’s word. Invite a student to read Amos 8:11–12 aloud. Ask the class to follow along, looking for another consequence of Israel’s rejection of the prophets.
What type of latter-day famine did Amos prophesy of?
What did Amos prophesy that the people in the latter days would do during this famine?
What principle does this teach about another consequence of rejecting the Lord’s prophets? (Students may use different words, but they should identify the following principle: When people reject the Lord’s prophets, they lose the blessing of hearing the words of the Lord.)
What blessings of hearing the Lord’s words could we lose if we reject His prophets?
Explain that the prophecy recorded in Amos 8:11–12 has been fulfilled during several different periods in history (see verse 11, footnote a). One important fulfillment of this prophecy is the Great Apostasy, when “the world was left without divine revelation through living prophets” (Doctrinal Mastery Core Document [2018], 4.6). (Note: If you feel that a review of the Great Apostasy would benefit your students, consider reading paragraphs 4.5–4.7 in the Doctrinal Mastery Core Document.)
How could you use Amos 8:11–12 to teach someone about the Great Apostasy?
Explain that although Amos saw the Great Apostasy, he also saw the Restoration in the latter days, when the Israelites would be gathered again and restored to their promised land (see Amos 9:11–15).
Obadiah prophesies of Edom’s destruction, of the Israelites’ return to their lands, and of saviors on Mount Zion
Introduce the book of Obadiah by explaining that we do not know much about the prophet Obadiah except that he may have prophesied “during the Babylonian invasion [of Jerusalem] in 586 BC” (Guide to the Scriptures, “Obadiah,” scriptures.lds.org). Much of Obadiah’s prophecy concerned the land and people of Edom.
Point out that the land of Edom (also known as Idumea) was southeast of the kingdom of Judah and was inhabited by the descendants of Esau, the son of Isaac and twin brother of Jacob (or Israel; see Genesis 25:21–34; 36:1). Despite their close kinship, mutual hatred had existed for generations between the Edomites and the Israelites. (See Bible Dictionary, “Edom.”)
Summarize Obadiah 1:1–16 by explaining that Obadiah prophesied that the Edomites would be conquered because they had refused to help defend the Jews against Babylon and had even rejoiced that Jerusalem was destroyed. Explain that in Obadiah’s record, the wickedness and destruction of Edom could symbolize the latter-day wickedness and destruction of the world (see D&C 1:36).
Display a few objects that can be used to save someone, such as a life preserver, rope, first aid kit, or fire extinguisher (or draw pictures of these items on the board).
What do these items have in common? (All can be used to help save someone from harm.)
Invite students to look for a truth as they study Obadiah 1:17–21 that describes one way they can help save others.
Invite a student to read Obadiah 1:17 aloud. Ask the class to look for what Obadiah prophesied would happen on Mount Zion.
What did Obadiah prophesy would happen on Mount Zion? (Explain that this prophecy has more than one fulfillment. It was fulfilled anciently when the Jews returned to their promised lands and rebuilt Jerusalem and the temple [see Ezra 1–7]. It also points to the latter days, when Israel will be gathered, Zion will be established, and temple service will bless God’s children.)
Display a picture of a temple.
In what ways can the temple ordinances of the Lord help deliver God’s children?
Summarize Obadiah 1:18–20 by explaining that Obadiah prophesied that the Israelites would again possess the land of their inheritance.
Invite a student to read Obadiah 1:21 aloud. Ask the class to follow along, looking for who would come to Mount Zion.
Who did Obadiah prophesy would come to Mount Zion?
The word savior can refer to one who saves, rescues, or delivers. Jesus Christ is the Savior because He saves and delivers us from sin and death, which we cannot do for ourselves.
Explain that latter-day prophets have used this verse to teach about our day. Invite a student to read aloud the following statement by the Prophet Joseph Smith (1805–44). Ask the class to listen for ways in which members of the Church can act as saviors on Mount Zion.
Image
Joseph Smith
“But how are they to become saviors on Mount Zion? By building their temples, erecting their baptismal fonts, and going forth and receiving all the ordinances, baptisms, confirmations, washings, anointings, ordinations and sealing powers upon their heads, in behalf of all their progenitors who are dead, and redeem them that they may come forth in the first resurrection and be exalted to thrones of glory with them” (Teachings of Presidents of the Church: Joseph Smith [2007], 473).
According to the Prophet Joseph Smith, how can we become saviors on Mount Zion? (Students should identify a principle similar to the following: We become saviors on Mount Zion as we identify our deceased family members and perform ordinances for them in the temple.)
How are we like the Savior when we participate in family history and temple service?
Write the following questions on the board:
What experiences have you had helping to rescue and save family members who died without the blessings or ordinances of the gospel?
What blessings have you, your family, or someone you know received by acting as saviors in behalf of your ancestors?
Ask students to respond to one of these questions in their study journals. After sufficient time, invite students to share their responses with someone sitting near them.
Conclude by encouraging students to act as saviors in behalf of their ancestors by actively and consistently participating in family history and temple service.
Commentary and Background Information
Amos 1:3–2:8. “For three transgressions … and for four”
The phrase “for three transgressions … and for four” does not refer to a specific number of sins but suggests that the wickedness of the inhabitants of the cities and nations specified in Amos 1–2 was very great; a certain level of wickedness would have justified their destruction, but they had sinned above and beyond that level (see Old Testament Student Manual: 1 Kings–Malachi, 3rd ed. [Church Educational System manual, 2003], 90).
Amos 2:10–11. “I raised up … of your young men for Nazarites”
The Lord had raised up prophets and Nazarites to help the people of Israel. The term Nazarite comes from a Hebrew word that means consecrated or dedicated. (It has no connection with the town of Nazareth, where the Savior lived.) Nazarites wholly dedicated themselves to the Lord for a certain period of their lives. The Nazarite vow could last for a short or long time. As part of this vow, they did not drink wine. (See Bible Dictionary, “Nazarite.”)
Elder Robert D. Hales (1932–2017) of the Quorum of the Twelve Apostles emphasized the importance of following the living prophet:
Image
Robert D. Hales
“There has always been a desperate need for the steady and reassuring voice of a living prophet of God: one who will speak the mind and will of God in showing the way to spiritual safety and personal peace and happiness. …
“… Listen to a prophet’s voice and obey. There is safety in following the living prophet.
“A characteristic of prophets throughout the ages is that, regardless of the consequences, they have had the strength to speak the words of God with plainness and boldness” (Robert D. Hales, “Hear the Prophet’s Voice and Obey,” Ensign, May 1995, 15).
Amos 8:11–12. “A famine … of hearing the words of the Lord”
President Spencer W. Kimball (1895–1985) said:
Image
Spencer W. Kimball
“After centuries of spiritual darkness, … we solemnly announce to all the world that the spiritual famine is ended, the spiritual drought is spent, the word of the Lord in its purity and totalness is available to all men. One needs not wander from sea to sea nor from the north to the east, seeking the true gospel as Amos predicted, for the everlasting truth is available” (Spencer W. Kimball, in Conference Report, Apr. 1964, 93–94; see also Old Testament Student Manual: 1 Kings–Malachi, 3rd ed. [Church Educational System manual, 2003], 94).
Obadiah’s prophecy concerning Mount Zion has multiple meanings. The word deliverance in Obadiah 1:17 implies escape from danger and destruction. One fulfillment of this prophecy occurred when a remnant of Israel returned from captivity, rebuilt Jerusalem and the temple, and covenanted once more to serve and obey God (see Ezra 1–6; Nehemiah 10). Anciently the restoration of Israel served as a type and shadow of the great latter-day gathering of Israel and the deliverance that would come to God’s children through the Restoration of the gospel, which included the ordinances and covenants of the temple.
Geographically, Mount Zion refers to the hill or mount upon which King Solomon built the temple in Jerusalem. However, the term can also refer more generally to the city of Jerusalem or to the entire land of Israel. Modern revelation also applies the term to the New Jerusalem, which will be built in America in the latter-days (see D&C 84:2; Articles of Faith 1:10), and also to the celestial kingdom of God (see D&C 76:66).
Obadiah 1:21. How can we be saviors on Mount Zion?
President Gordon B. Hinckley (1910–2008) explained:
Image
Gordon B. Hinckley
“Just as our Redeemer gave His life as a vicarious sacrifice for all men, and in so doing became our Savior, even so we, in a small measure, when we engage in proxy work in the temple, become as saviors to those on the other side who have no means of advancing unless something is done in their behalf by those on earth” (Gordon B. Hinckley, “Closing Remarks,” Ensign or Liahona, Nov. 2004, 105).
Elder Joseph B. Wirthlin (1917–2008) of the Quorum of the Twelve Apostles taught:
Image
Joseph B. Wirthlin
“Temple work enables us to do for others what they cannot do for themselves. It is a labor of love that permits our forefathers to continue their progress toward eternal life” (Joseph B. Wirthlin, “Seeking the Good,” Ensign, May 1992, 88).
