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
The phrase "never prophesy" is a direct command from Amaziah, the priest of Bethel, to Amos. In Hebrew, the word for "prophesy" is "נָבָא" (naba), which means to speak or sing by inspiration, often with a divine message. This command reflects a rejection of divine revelation and a resistance to God's word. Historically, prophets were seen as messengers of God, and to silence them was to reject God's authority. This highlights the tension between human authority and divine command, a recurring theme in the prophetic books.

at Bethel
Bethel, meaning "House of God" in Hebrew, was a significant religious site in the Northern Kingdom of Israel. It was one of the two centers of worship established by Jeroboam I, where he set up golden calves (1 Kings 12:28-29). This location, once a place of genuine worship, had become a center of idolatry and false religion. The historical context of Bethel as a place of both spiritual significance and apostasy underscores the irony and tragedy of Amos being forbidden to prophesy there.

again
The word "again" implies that Amos had previously prophesied at Bethel, delivering messages from God. This repetition indicates that Amos's presence and message were persistent and perhaps troubling to the established religious order. It suggests a continuous effort by God to reach His people, despite their resistance.

because it is the sanctuary of the king
The term "sanctuary" in Hebrew is "מִקְדָּשׁ" (miqdash), meaning a holy place or a sacred site. However, the phrase "of the king" indicates that Bethel had become more of a political and royal institution than a true place of worship. This reflects the intertwining of religion and politics, where the king's authority overshadowed divine authority. Historically, this was a common issue in Israel, where kings often led the people into idolatry.

and the temple of the kingdom
The word "temple" in Hebrew is "בֵּית" (bayith), meaning house. The phrase "of the kingdom" further emphasizes the political nature of Bethel's religious practices. It was a place where the kingdom's interests were prioritized over God's commands. This highlights the corruption and compromise within the religious system, where the true worship of God was replaced by state-controlled religion. The historical context of Israel's divided kingdom and the establishment of rival worship centers is crucial to understanding the depth of this corruption.

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

Links
Amos 7:13 NIV
Amos 7:13 NLT
Amos 7:13 ESV
Amos 7:13 NASB
Amos 7:13 KJV

Amos 7:13 Commentaries

Bible Hub
Amos 7:12
Top of Page
Top of Page