Amos 7:12
And Amaziah said to Amos, "Go away, you seer! Flee to the land of Judah; earn your bread there and do your prophesying there.
And Amaziah said to Amos
Amaziah, the priest of Bethel, represents the religious establishment of the Northern Kingdom of Israel. His confrontation with Amos, a prophet from the Southern Kingdom of Judah, highlights the tension between institutional religion and prophetic truth. Historically, this reflects the divided monarchy period, where political and religious tensions were prevalent. The Hebrew root for "said" (אָמַר, 'amar) often introduces a significant declaration, indicating the weight of Amaziah's opposition to Amos.

Go away, you seer!
The term "seer" (חֹזֶה, chozeh) is an ancient designation for a prophet, emphasizing the visionary aspect of the prophetic role. Amaziah's command to "go away" underscores his rejection of Amos's message. This reflects a broader biblical theme where true prophets are often unwelcome in their own land, as they challenge the status quo and call for repentance. The historical context shows that prophets like Amos were often marginalized by those in power.

Flee to the land of Judah
Amaziah's directive for Amos to "flee" (בָּרַח, barach) to Judah is both a dismissal and an insult. It suggests that Amos's message is unwelcome and that he should return to his own territory. This reflects the political and religious division between Israel and Judah. The land of Judah, being Amos's homeland, is ironically the place where his message might be more accepted, yet it also highlights the rejection he faces in Israel.

Earn your bread there
This phrase implies that Amos is a professional prophet, suggesting that he should make his living by prophesying in Judah. The Hebrew concept of "bread" (לֶחֶם, lechem) often symbolizes sustenance and livelihood. Amaziah's words are dismissive, insinuating that Amos's prophecies are motivated by financial gain rather than divine calling. This accusation reflects a misunderstanding of the prophetic vocation, which is driven by obedience to God rather than material reward.

and do your prophesying there
Amaziah's instruction to "do your prophesying" in Judah further emphasizes his rejection of Amos's message. The Hebrew root for "prophesying" (נָבָא, naba) involves speaking forth a divine message. This highlights the core of Amos's mission—to deliver God's word regardless of opposition. Historically, prophets were often seen as troublemakers by those in power, yet their role was crucial in calling the people back to covenant faithfulness.

Persons / Places / Events
1. Amaziah
A priest of Bethel, serving under King Jeroboam II of Israel. He opposed Amos's prophecies, viewing them as a threat to the established religious and political order.

2. Amos
A prophet from Judah, called by God to deliver messages of judgment and repentance to the Northern Kingdom of Israel. Known for his straightforward and uncompromising messages.

3. Bethel
A significant religious center in the Northern Kingdom of Israel, where Amaziah served. It was a place of idol worship, contrary to the worship of Yahweh in Jerusalem.

4. Judah
The Southern Kingdom, where Amos originated. It was distinct from the Northern Kingdom of Israel, both politically and religiously.

5. Prophecy
The act of delivering messages from God, often involving warnings of judgment or calls to repentance. Amos's prophecies were directed against the social injustices and idolatry of Israel.
Teaching Points
Courage in Proclaiming Truth
Amos exemplifies the courage required to speak God's truth, even when facing opposition from powerful figures like Amaziah. Believers are called to stand firm in their convictions.

The Danger of Religious Complacency
Amaziah represents a religious system more concerned with maintaining power and tradition than with true worship and obedience to God. Christians must guard against complacency and ensure their faith is genuine.

The Call to Faithfulness
Amos's response to Amaziah's command to leave highlights the importance of faithfulness to God's calling, regardless of personal cost or societal pressure.

The Role of Prophets
Prophets are often misunderstood and rejected, yet their role is crucial in calling people back to God. Believers should be open to hearing and heeding prophetic voices today.

Judgment and Repentance
Amos's message underscores the themes of judgment and the need for repentance. Christians are reminded of the importance of self-examination and turning back to God.
Bible Study Questions
1. How does the interaction between Amaziah and Amos illustrate the tension between religious authority and prophetic truth?

2. In what ways can modern believers demonstrate the same courage as Amos when faced with opposition for their faith?

3. How does the historical context of Bethel as a center of idol worship inform our understanding of Amaziah's resistance to Amos?

4. What lessons can we learn from Amos about remaining faithful to God's calling, even when it leads to personal sacrifice?

5. How can we apply the themes of judgment and repentance from Amos's message to our own lives and communities today?
Connections to Other Scriptures
1 Kings 12
Provides background on the division of the kingdoms and the establishment of Bethel as a center of idol worship by Jeroboam I, setting the stage for the religious climate Amos confronted.

Jeremiah 1
Highlights the calling of prophets, emphasizing that true prophets speak God's words regardless of opposition, similar to Amos's experience.

Matthew 23
Jesus condemns religious leaders who oppose God's messengers, paralleling Amaziah's rejection of Amos.
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
Amaziah, Amazi'ah, Amos, Bread, Earn, Eat, Flee, Flight, Judah, O, Prophesy, Prophesying, Prophet, Seer, Working
Dictionary of Bible Themes
Amos 7:10-12

     5822   criticism, against believers

Amos 7:10-13

     7712   convincing

Amos 7:10-17

     7760   preachers, responsibilities

Amos 7:12-13

     5818   contempt
     7781   seer
     8795   persecution, nature of

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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