Amos 7:13
But never prophesy at Bethel again, because it is the sanctuary of the king and the temple of the kingdom."
But never prophesy at Bethel again
Bethel was a significant location in Israel's history, originally meaning "House of God." It was where Jacob had his vision of the ladder reaching to heaven (Genesis 28:19). However, by the time of Amos, Bethel had become a center of idolatrous worship, with a golden calf set up by Jeroboam I (1 Kings 12:28-29). The command to "never prophesy" there reflects the resistance of the religious and political establishment to Amos's message, which condemned the corruption and idolatry prevalent in Israel. This opposition to true prophecy is a recurring theme in the Bible, as seen in the rejection of prophets like Jeremiah (Jeremiah 20:1-2).

because it is the sanctuary of the king
The term "sanctuary of the king" indicates that Bethel was not just a religious center but also a political one. The king's involvement in religious practices often led to the intertwining of political power and religious authority, which could corrupt true worship. This reflects the broader biblical theme of the dangers of mixing political power with religious authority, as seen in the actions of King Saul (1 Samuel 13:8-14) and King Uzziah (2 Chronicles 26:16-21). The king's sanctuary was a place where the king's authority was reinforced, often at the expense of true worship of God.

and the temple of the kingdom.
The phrase "temple of the kingdom" underscores Bethel's role as a national religious center, established by the northern kingdom of Israel as a rival to the temple in Jerusalem. This division of worship sites was a direct violation of God's command to worship at the place He chose (Deuteronomy 12:5-14). The establishment of such temples was a political move to consolidate power and prevent the people from returning to Jerusalem, which was in the southern kingdom of Judah. This reflects the broader biblical narrative of the division between Israel and Judah and the consequences of disobedience to God's commands. The false worship at Bethel is a type of the broader apostasy that can occur when human institutions replace divine mandates, a theme echoed in the New Testament warnings against false teachers (2 Peter 2:1).

Persons / Places / Events
1. Amos
A prophet from Judah, called by God to deliver messages of judgment and repentance to the Northern Kingdom of Israel.

2. Bethel
A significant religious site in the Northern Kingdom, known for its idolatrous practices and as a center of false worship.

3. Amaziah
The priest of Bethel who opposed Amos and sought to silence his prophetic messages.

4. The King
Refers to the king of Israel, who is indirectly mentioned as having authority over Bethel, emphasizing its political and religious significance.

5. The Kingdom
The Northern Kingdom of Israel, which had strayed from true worship of Yahweh and embraced idolatry.
Teaching Points
The Danger of Idolatry
Bethel, once a place of divine encounter, became a center of idolatry. This serves as a warning against allowing anything to take the place of God in our lives.

The Role of Prophets
Amos's experience highlights the courage required to speak God's truth, even in the face of opposition. We are called to stand firm in our faith and convictions.

The Influence of Leadership
The king's influence over Bethel underscores the impact leaders have on spiritual and moral direction. We should pray for and support leaders who uphold godly values.

The Consequences of Rejecting God's Word
Amaziah's rejection of Amos's prophecy illustrates the peril of ignoring God's warnings. We must be attentive and responsive to God's voice in our lives.

The Importance of True Worship
The conflict at Bethel reminds us to examine our worship practices, ensuring they align with biblical truth and honor God.
Bible Study Questions
1. How does the historical context of Bethel's idolatry inform our understanding of Amos 7:13?

2. In what ways can we identify and address modern forms of idolatry in our own lives and communities?

3. How can we, like Amos, remain faithful in delivering God's message, even when it is unpopular or resisted?

4. What lessons can we learn from the leadership in Israel about the influence of leaders on spiritual practices?

5. How can we ensure that our worship remains true and pleasing to God, avoiding the pitfalls seen in Bethel?
Connections to Other Scriptures
1 Kings 12
This chapter describes the establishment of Bethel as a center of idol worship by King Jeroboam, setting the stage for the events in Amos.

Hosea 4
Hosea, a contemporary of Amos, also speaks against the idolatry and corruption in Israel, highlighting the spiritual decay of the nation.

2 Chronicles 15
This passage contrasts the idolatry in Israel with the reforms in Judah, emphasizing the importance of true worship and obedience to God.
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
Add, Anymore, Bethel, Beth-el, Chapel, Court, Holy, Kingdom, King's, Longer, Prophesy, Prophet, Residence, Royal, Sanctuary, Temple
Dictionary of Bible Themes
Amos 7:10-13

     7712   convincing

Amos 7:10-17

     7760   preachers, responsibilities

Amos 7:12-13

     5818   contempt

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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