Amo 7:10-17 | 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 7:10-17

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.

Mixture

In the designation “sanctuary of the king” and “royal residence” the mixture of politics and religion can be seen, as if religion were a political affair. This is reflected in the names of some denominations, such as Protestant Church in the Netherlands, Church of England and German Evangelical Church.

It is the sanctuary of the king because a king (Jeroboam I) founded it (1Kgs 12:28). He did so for political reasons. There is no more powerful political ‘binding factor’ than religion. From this point of view King Nebuchadnezzar had a great image erected in the valley of Dura. This image is the center around which he gathers all the rulers to worship it (Dan 3:1-7).

It does not work differently in the islamic countries. Unfortunately, Christianity is also permeated by it, with the Vatican as the clearest expression. When people replace God’s center of worship with their own invention and also pursue political goals, this results in what is described as ‘the woman on the beast’, the great harlot (Rev 17:1-6). The woman is the world church or roman catholic church with, as a result of ecumenism, under her wings the protestant churches. The beast is Europa that has become a unity.

In the striving of the world council of churches for ecumenism there is no place for the voice of God. God is from above, we are from below. All thinking is focused on living on earth. God is only given a place in so far as He fits into the plans of man’s striving. But where there is no place for the voice of God, there is no place for Him.

Amos, the Ordinary Boy

The ‘advice’ of Amaziah is ignored by Amos. Just as the Lord Jesus ignored the advice of the Pharisees when they said to leave because Herod wanted to kill Him (Lk 13:31-35). Amos is not a prophet by profession nor is he in training for it. He has had no theological training or bible school. In his family he cannot point to someone, for example his father or an ancestor, who has made a name for himself among God’s people (cf. Gal 1:1).

Thus, the first apostles were simple fishermen and illiterate people (Acts 4:13). In the book of Judges we see how God, in order to free His people from the power of the enemies, often makes use of people who have a certain weakness. It is said of the Lord Jesus: “How has this man become learned, having never been educated” [in schools recognized by Pharisees]? (Jn 7:15; Zec 13:5).

Amos is a herdsman and a grower of sycamore figs. He testifies with great boldness to his ancestry and activities, because this is an additional proof that it is not he who is important, but his Sender and the message he brings on His behalf.

Amos, the Instrument of the LORD

From the answer Amos gives to Amaziah, it appears that despite his humble origins and his low social status, he is not at all impressed by the words Amaziah utters. Why should he be? The LORD has done something to him and said something to him.

He had to let go of something. That is often the first exercise that anyone who wants to do something for the Lord gets. Exactly how it went with Amos is not communicated to us. As a caring farmer he must have wondered who had to look after his cattle when he left. The LORD gave him the peace that he should not worry about that. If He calls, He will also take care of his cattle (cf. Mt 4:22). Amos had to leave his cattle where they were, trusting that the LORD would take care of them, and go and do what the LORD commanded him to do.

The command was clear: “Go prophesy to My people Israel.” Short and powerful Amos tells Amazia that the only reason to speak is because the LORD called him. As mentioned before, this is not an easy task. Yet Amos knows himself supported by the LORD Himself, for He has spoken of “My people Israel”. In this the love of God for His people resounds. The fact that they are to be prophesied “against” them does not change that love, it is an expression of it. When His people no longer walk with Him, He has to confront them. Amos expresses the voice and feelings of God.

A Word to Amaziah

To malign the messenger is to malign his sender. To disdain an ambassador is to disdain his king. We see an example of this in what Hanun, the king of the Ammonites, is doing to the messengers of David (1Chr 19:1-6). The reaction of Amos against the man who is supposedly a minister is razor-sharp. Here the true religion clashes with the false one. Amos does not literally represent what Amaziah said, but it does exactly reflect its intention. The word “speak” is literally “flow”, which is a typical expression for prophecy (Eze 21:2; cf. Job 29:22).

The fact that the people apparently see themselves as “the house of Isaac” may indicate that they boast of their position as descendants of Abraham. Isaac is the son of promise. But such a profession is worthless if it does not include the faith and works of Abraham (Jn 8:39-40).

He speaks “the word of the LORD”. That is truth and does not tolerate contradiction. Amaziah could have said: ‘I did not say that.’ Many who speak in veiled language say: ‘I did not say that’ when they are confronted with what they said. A man of God knows how to take out the hidden undertone, by which the other is placed in the light. There are no escapes, there is no response from Amaziah.

Rejected by God

The judgment given by Amos on Amazia shows how serious it is to silence a prophet of God. We do not read that Amaziah has beaten Amos or thwarted him in any other way. Preventing the speaking of God’s Word is so bad, that Amaziah takes this terrible judgment upon himself and his house. Let it be a warning to all those who want to silence God, because that is what Amaziah actually wanted.

Amos here contrasts the word of the LORD, “thus saith the LORD”, with the word of Amazia, “you say” (Amos 7:16). The priest who opposes the word of Amos, which is in fact that of the LORD, will personally have to bear the consequences of his opposition and Israel will surely go into captivity. What will happen to the priest and his family is symbolic of what will happen to the people.

His wife, after her husband has been taken away to die in exile – on “unclean soil”, that is, outside Israel – will start to earn her living as a harlot. Amaziah is primarily responsible for the judgment that affects his family. His wife will not have hindered him from exercising his presumed priesthood, perhaps even encouraged him to do so. His children share in the consequences of this bad parenthood. If they are lost, it is because of their own sins. Amaziah has a field and is apparently not excluded from land ownership (1Kgs 2:26), but he will also lose this property.

Stopping the mouth of the prophet will not stop the progress of God’s Word, for God continues to speak and His Word never returns empty.