Amos 7:10
Then Amaziah the priest of Bethel sent word to Jeroboam king of Israel, saying, "Amos has conspired against you in the midst of the house of Israel. The land cannot bear all his words,
Then Amaziah the priest of Bethel
Amaziah was a priest at Bethel, a significant religious center in the northern kingdom of Israel. Bethel was one of the two locations where Jeroboam I set up golden calves for worship (1 Kings 12:28-29), leading Israel into idolatry. As a priest at Bethel, Amaziah was likely aligned with the state-sponsored religious practices that opposed the true worship of Yahweh. His role suggests a conflict between the established religious order and the prophetic message of Amos, who was calling for repentance and a return to covenant faithfulness.

sent word to Jeroboam king of Israel
Jeroboam II was the king of Israel during Amos's prophetic ministry. His reign was marked by economic prosperity and territorial expansion (2 Kings 14:23-29), but also by social injustice and religious corruption. By sending a message to Jeroboam, Amaziah was attempting to protect the status quo and suppress Amos's message, which threatened the king's authority and the nation's complacency. This reflects the tension between political power and prophetic truth.

saying, “Amos has conspired against you
Amaziah accuses Amos of conspiracy, a serious charge implying treason or rebellion against the king. This accusation distorts Amos's prophetic mission, which was not political insurrection but a divine call to repentance. The charge of conspiracy highlights the misunderstanding and rejection of prophetic voices by those in power, a theme seen throughout the Bible, such as in the lives of Elijah (1 Kings 18:17) and Jeremiah (Jeremiah 38:4).

in the midst of the house of Israel.
The phrase "in the midst of the house of Israel" indicates that Amos's message was delivered openly and directly to the people of Israel. This public proclamation underscores the urgency and importance of his message. The "house of Israel" refers to the northern kingdom, which had strayed from the covenant with God. Amos's presence and message in their midst serve as a direct confrontation to their spiritual and moral failings.

The land cannot bear all his words,
Amaziah's statement that "the land cannot bear all his words" suggests that Amos's prophecies were seen as intolerable and threatening to the social and political stability of Israel. This reflects the discomfort and resistance often faced by prophets who speak God's truth to a wayward people. The land's inability to bear Amos's words can be seen as a metaphor for the people's unwillingness to accept divine correction, similar to the rejection of other prophets like Isaiah (Isaiah 30:10) and Jesus Christ, who was also rejected by His own (John 1:11).

Persons / Places / Events
1. Amaziah
The priest of Bethel, representing the religious establishment of the Northern Kingdom of Israel. He opposes Amos and reports him to the king.

2. Amos
A prophet from Judah called by God to deliver messages of judgment and repentance to Israel. His prophecies challenge the status quo and threaten the complacency of the people.

3. Jeroboam
The king of Israel during Amos's prophetic ministry. He is the recipient of Amaziah's report and represents the political authority of the time.

4. Bethel
A significant religious center in the Northern Kingdom, where Amaziah serves as priest. It is a place of idol worship, contrary to the worship of Yahweh in Jerusalem.

5. The House of Israel
Refers to the Northern Kingdom, which is the primary audience of Amos's prophecies. The kingdom is characterized by social injustice and idolatry.
Teaching Points
The Challenge of True Prophecy
True prophets often face opposition from established religious and political systems. Amos's experience reminds us that God's messages can be uncomfortable and challenging to those in power.

The Danger of Religious Complacency
Bethel, a center of idol worship, symbolizes the danger of religious complacency and compromise. Believers must guard against allowing cultural practices to dilute true worship.

Courage in Proclaiming Truth
Amos's boldness in delivering God's message, despite opposition, encourages believers to stand firm in truth, even when it is unpopular or risky.

The Role of Religious Leaders
Amaziah's actions serve as a warning to religious leaders about the responsibility to uphold God's truth rather than seeking to maintain personal power or status.

The Consequences of Ignoring God's Word
The Northern Kingdom's eventual downfall illustrates the consequences of ignoring prophetic warnings. Believers are called to heed God's word and respond with repentance and obedience.
Bible Study Questions
1. How does the role of Amaziah as a priest at Bethel reflect the spiritual state of Israel at the time of Amos?

2. In what ways do the challenges faced by Amos parallel those faced by prophets and messengers of God in other parts of the Bible?

3. How can we discern true prophetic messages today, and what steps can we take to ensure we are not swayed by false teachings?

4. What lessons can we learn from Amos's courage in proclaiming God's message, and how can we apply these lessons in our own lives?

5. How does the account of Amos and Amaziah challenge us to examine our own religious practices and ensure they align with God's truth?
Connections to Other Scriptures
1 Kings 12
Provides background on Jeroboam's establishment of Bethel as a center of worship, which sets the stage for the religious corruption Amos addresses.

Jeremiah 26
Similar to Amos, Jeremiah faces opposition from religious leaders when delivering God's message, highlighting the recurring theme of prophets being rejected.

Matthew 23
Jesus condemns religious leaders for their hypocrisy, paralleling Amaziah's opposition to Amos's true prophetic message.
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
People
Amaziah, Amos, Isaac, Jacob, Jeroboam
Places
Bethel, Brook of the Arabah
Topics
Able, Amaziah, Amazi'ah, Amos, Bear, Bethel, Beth-el, Conspiracy, Conspired, Designs, Endure, Heart, Jeroboam, Jerobo'am, Message, Midst, Priest, Raising, Saying, Troubled, Unable
Dictionary of Bible Themes
Amos 7:10

     8796   persecution, forms of

Amos 7:10-11

     5817   conspiracies

Amos 7:10-12

     5822   criticism, against believers

Amos 7:10-13

     7712   convincing

Amos 7:10-17

     7760   preachers, responsibilities

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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