Amo 7:10-12 | KingComments | STEP | The section of is an interlude that connects to the first three visions. The history with Amazia proves that the people persist in following evil and do not allow themselves to be distracted by any of it, not even by the message of Amos. That is why judgment can no longer be averted. While Amos intercedes for the people, a false priest accuses him of conspiracy. This false priest, Amaziah, is called “the priest of Bethel” and not ‘the priest of the LORD’. Amaziah must have been the chief or high priest. The false accusation he makes is the first reaction to Amos’ preaching we hear. That reaction comes from a religious leader. Religious leaders always feel violated in their supposed spiritual rights when a true servant of God comes. They know themselves to be unmasked as people who claim a position that benefits them and which they therefore do not want to abandon. This is how it is with every preacher who proclaims truths that condemn human religious institutions. It is just like in the days of the Lord Jesus, when also the opposition came from the religious leaders (cf. ; cf. ). A religion organized by the politics of man without any fear of God cannot bear the testimony of the truth. Amaziah opposes God’s work. To do so, he makes use of a false accusation. False accusations have always been used by the devil to undermine God’s work ( ). The word “then” beginning with seems to indicate that Amaziah has been informed or brought to know all that Amos has said, and that fills the measure for him. In fact, it is likely that Amos has expressed his vision, because Amaziah quotes what is written in . In doing so, he inadvertently gives testimony to the words of the prophet. After Amos has pronounced the final verdict, Amaziah can no longer bear it. He takes two actions, one to King Jeroboam and one to Amos. Towards King Jeroboam he twists the words of Amos. Amos has spoken of “the house of Jeroboam” ( ). Amazia turns it into “Jeroboam” in person. If one’s own position, often assumed, is threatened, people will often defend it, not only with false accusations, but also by quoting half-truths or twisting words. In such cases we see that they always act selectively. Amaziah, for example, does not say a word about the intercession of Amos. When it comes to going into exile, Amaziah quotes the words of Amos correctly. This is how Amos said it ( ). “The land is unable to endure all his words”, means that the peace of the land is disturbed by what Amos says. With this, he unconsciously testifies to the power of the words of Amos, which are in reality the words of God.

‏ Amos 7:10-12

The Resistance of Amaziah

The section of Amos 7:10-17 is an interlude that connects to the first three visions. The history with Amazia proves that the people persist in following evil and do not allow themselves to be distracted by any of it, not even by the message of Amos. That is why judgment can no longer be averted.

While Amos intercedes for the people, a false priest accuses him of conspiracy. This false priest, Amaziah, is called “the priest of Bethel” and not ‘the priest of the LORD’. Amaziah must have been the chief or high priest. The false accusation he makes is the first reaction to Amos’ preaching we hear. That reaction comes from a religious leader. Religious leaders always feel violated in their supposed spiritual rights when a true servant of God comes. They know themselves to be unmasked as people who claim a position that benefits them and which they therefore do not want to abandon.

This is how it is with every preacher who proclaims truths that condemn human religious institutions. It is just like in the days of the Lord Jesus, when also the opposition came from the religious leaders (cf. Acts 23:2; cf. Acts 6:13). A religion organized by the politics of man without any fear of God cannot bear the testimony of the truth.

Amaziah opposes God’s work. To do so, he makes use of a false accusation. False accusations have always been used by the devil to undermine God’s work (Jer 37:14-15).

The word “then” beginning with Amos 7:10 seems to indicate that Amaziah has been informed or brought to know all that Amos has said, and that Amos 7:9 fills the measure for him. In fact, it is likely that Amos has expressed his vision, because Amaziah quotes what is written in Amos 7:9. In doing so, he inadvertently gives testimony to the words of the prophet.

After Amos has pronounced the final verdict, Amaziah can no longer bear it. He takes two actions, one to King Jeroboam and one to Amos. Towards King Jeroboam he twists the words of Amos. Amos has spoken of “the house of Jeroboam” (Amos 7:9). Amazia turns it into “Jeroboam” in person.

If one’s own position, often assumed, is threatened, people will often defend it, not only with false accusations, but also by quoting half-truths or twisting words. In such cases we see that they always act selectively. Amaziah, for example, does not say a word about the intercession of Amos.

When it comes to going into exile, Amaziah quotes the words of Amos correctly. This is how Amos said it (Amos 5:27).

“The land is unable to endure all his words”, means that the peace of the land is disturbed by what Amos says. With this, he unconsciously testifies to the power of the words of Amos, which are in reality the words of God.

Expelled

Then the action to Amos follows. Amaziah will call Amos “seer” (cf. Isa 30:10; Mic 3:7) because of his visions and the announced judgments. It is possible that he uses this word in a mocking sense because he does not believe his words at all. Amaziah says to Amos that he should go to Judah, where he can earn his living undisturbed by prophesying. As if, with the removal of the messenger, the message no longer applies. As if with the death of a doctor who has said that you suffer from a serious illness, the illness is made undone.

Amaziah’s call also shows that he forgets, or ignores, that God knows no borders when it comes to His people. Likewise, there are no “district churches” where certain pastors are in charge and true servants of God are excluded – even though God gives each of His servants their own territory (2Cor 10:13-18). No one may speak of ‘my church’ except the Lord Jesus (Mt 16:18). And He has given His gifts to His church, which are all believers (Eph 4:7 ; 11).

Amaziah considers Amos to be someone who earns his living as a prophet, certainly just as he does as a priest (Mic 3:5 ; 11). He cannot understand that Amos does not exercise the “profession” of prophet, but prophesies as a servant called by the LORD.

People today do not understand that either. It is unthinkable for a materialistic man that someone who places himself in the service of the Lord Jesus will not be guided by money. Such a person does not go where he gets the most, but where God wants His Word to be preached. God knows the places where the preaching of His Word is needed, regardless of whether people are waiting for it or not.

The so-called good advice that Amaziah gives in anticipation of the king’s answer is purely in his own interest. He wants to get rid of Amos.