Then Amaziah the priest of Bethel sent to Jeroboam King of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words, etc. In these words we have types of two classes of priests who are ever found amongst the people.

I. THE CONVENTIONAL PRIEST OF A PEOPLE. Amaziah was the recognized, authorized, conventional priest of Bethel - the chief priest of the royal sanctuary of the calves at Bethel. He was the recognized religious teacher - a kind of archbishop. We find this man doing three things which such conventional priests have done in all ages, and are doing now.

1. He was in close intimacy with the king. He "sent to Jeroboam King of Israel." Conventional priests have always an eye upward, always towards kings and those in authority; they have generally proved ready to obey their behests, study their caprices, and wink at their abominations. In their prayers they will often insult the Omniscient by describing their royal masters, whatever their immoralities, as "our most religious," "our most gracious sovereign." As a rule, they are the mere creatures of kings.

2. He seeks to expel an independent teacher from the dominion of the king. He seeks to do this in two ways.

(1) By appealing to the king. He does this in a spirit that has ever characterized his class - by brining against Amos the groundless charge of treason. "Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words." By a base slander he endeavours to influence the king against the true teacher. He does this:

(2) By alarming the prophet. "Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there: but prophesy not again any more at Bethel: for it is the king's chapel, and it is the king's court." It does not appear that the king took any notice of the message which this authorized religious teacher had sent him concerning Amos; hence, in order to carry out his malignant purpose, he addresses the prophet and says, "O thou seer, go, flee thee away." Not imagining that Amos could be actuated by any higher principle than that of selfishness, which reigned in his own heart, the priest advised him to consult his safety by fleeing across the frontier into the kingdom of Judah, where he might obtain his livelihood by the unrestrained exercise of his prophetical gifts. Here, then, we have, in this Amaziah, a type of many so called authorized religious teachers of a country. Two feelings inspire them - a miserable servility towards their rulers, and a cruel envy towards their religious rivals. They want to sweep the land of all schismatics. Thank God, the days of the Amaziahs, through the advancement of popular intelligence, are drawing to a close!

II. HERE WE HAVE THE GENUINE PRIEST OF A PEOPLE, Amos seems to have been a prophet not nationally recognized as such. He was no professional prophet. Observe three things concerning the prophet.

1. He is not ashamed of his humble origin. "I was no prophet" - that is, "I am not a prophet by profession," - "neither was I a prophet's son." By the son of a prophet he means a disciple or pupil. He had not studied in any prophetic college. On the contrary, "I am nothing but a poor labouring man" - "an herdsman, and a gatherer of sycomore fruit." No true prophet is ever ashamed of his origin, however humble. As a rule, the greatest teachers of the world have struggled up from the regions of poverty and obscurity. From the lower grades of social life the Almighty generally selects his most eminent servants; "not many mighty does he call."

2. He is conscious of the Divinity of his mission. "The Lord took me as I followed the flock, and the Lord said unto me, Go, prophesy unto my people Israel." Amos seems to have had no doubt at all as to the tact that the Lord called him. How he was called does not appear. When God calls a man to work, the man knows it. No argument will convince him to the contrary. The conventional teacher may say, "You are unauthorized, unrecognized, unordained; you have intruded yourself into the holy calling." But the true teacher knows when he is divinely called, and under this impression he carries on his work. "The Lord took me as I followed the flock,"

3. In the name of Heaven he denounces the conventional priest. In return for this rebellion against Jehovah, Amos foretells for the priest the punishment which will fall upon him when the judgment shall come upon Israel, meeting his words, "Thou sayest, Thou shalt not prophesy," with the keen retort, "Thus saith Jehovah." The punishment is thus described in ver. 17, "Thy wife shall be an harlot in the city," i.e. at the taking of the city she will become a harlot through violation. His children also would be slain by the foe, and his lauded possessions assigned to others, viz. to the fresh settlers in the land. He himself, viz. the priest, would die in an unclean land, that is to say, in the land of the Gentiles; in other words, would be carried away captive, and that with the whole nation, the carrying away of which is repeated by Amos in the words which the priest had reported to the king (ver. 11) as a sign that what he has prophesied will assuredly stand (Delitzsch).

CONCLUSION. To which class of teachers dost thou belong, my brother? That represented by Amaziah, who, though recognized by his king and country as the true teacher, was nevertheless destitute of loyalty to the one true God and the spirit of true philanthropy and honest manhood; or that represented by Amos, who although a poor labourer, unrecognized by his country as a true teacher, yet was called of God and manfully fulfilled his Divine mission? Heaven multiply in this country and throughout the world religions teachers of this Amos type! - D.T.

I. THE CONVENTIONAL PRIEST. Amaziah was chief priest of the royal sanctuary of the calves at Bethel.

1. He was in close intimacy with the king.

2. He seeks to expel an independent teacher from the dominion of the king.(1) By appeal to the king. By bringing against Amos the groundless charge of treason. By a base slander he endeavours to influence the king against the true teacher. He does this —(2) By alarming the prophet. Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there: but prophesy not again any more at Bethel: for it is the king's chapel, and it is the king's court." It does not appear that the king took any notice of the message which this authorised religious teacher had sent him concerning Amos; hence, in order to carry out his malignant purpose, he addresses the prophet and says, "O thou seer, go, flee thee away." Not imagining that Amos could be actuated by any higher principle than that of selfishness, which reigned in his own heart, the priest advised him to consult his safety by fleeing across the frontier into the kingdom of Judah, where he might obtain his livelihood by the unrestrained exercise of his prophetical gifts. Thank God, the days of the Amaziahs, through the advancement of popular intelligence, are drawing to a close!

II. Here we have the GENUINE priest of a people. Amos seems to have been a prophet not nationally recognised as such.

1. He is not ashamed of his humble origin. "I was no prophet," that is, I am not a prophet by profession, "neither was I a prophet's son." By the son of a prophet he means a disciple or pupil. He had not studied in any prophetic college. No true prophet is ever ashamed of his origin, however humble. As a rule the greatest teachers of the world have struggled up from the regions of poverty and obscurity.

2. He is conscious of the Divinity of his mission. "The Lord took me as I followed the flock, and the Lord said unto me, Go, prophesy unto My people Israel." Amos seems to have had no doubt at all as to the fact that the Lord called him. How he was called does not appear. When God calls a man to work, the man knows it. No argument will convince him to the contrary.

3. In the name of heaven he denounces the conventional priest. In return for this rebellion against Jehovah, Amos foretells for the priest the punishment which will fall upon him when the judgment shall come upon Israel, meeting his words, "Thou sayest, Thou shalt not prophesy" with the keen retort, "Thus saith Jehovah." The punishment is described in verse 17.

(Homilist.)