Amos 7:12

Also Amaziah said unto Amos,.... Either at the same time; or, it may be, after he had waited for the king's answer, and received none; or what did not come up to his expectations and wishes.

Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there: Also Amaziah said unto Amos.

Also Amaziah said unto Amos: it is probable enough that this arch-priest of Beth-el did send this advice, or gave it to the prophet so soon as he had accused the prophet to Jeroboam; and perhaps he thus intended to insinuate a great good-will towards the prophet, presuming the prophet knew nothing that Amaziah had accused him. O thou seer: whether this be spoken in scorn, or giving him the respect due to a prophet, I determine not. Flee thee away into the land of Judah; be advised, stay not here, but with all speed flee out of the kingdom, get thee into Judah whence thou camest, there thou mayst be safe. There eat bread: thou wilt never get thy bread here by this kind of preaching; in Judah it is likely thou mayst get thy livelihood by thy prophetic art; thither go, and prophesy there; there thou mayst freely declaim against our vices, and predict our fall, which we do as little as thou dost much believe.

Amos 7:12 Also Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there:Ver. 12. Also Amaziah said unto Amos] After he had maliciously misinformed the king, but prevailed not; so God would have it, in whose heart is the king’ s hand, and who rebuketh even kings for their sakes, saying, Do my prophets no harm. O thou seer] Fair words; the better to insinuate. “ Mel in ore, verba lactis: Fel in corde, fraus in factis. ” Some think he calleth the prophet thus by way of jeer, quasi fatidicum aut fanaticum, as a fortune teller or distracted. Others, that he giveth the prophet good words, and seemeth to give him good counsel, as fearing the people, with whom Amos was in some credit; and therefore the king was told of a conspiracy against him "in the midst of the house of Israel," Amos 7:10. Flee thee away into the land of Judah] Age, fuge: as a friend wrote to Brentius, when he was in danger to be surprised by the emperor’ s agent, Fuge, fuge, Brenti cito, citius, citissime, Fly for thy life, haste, haste, haste. So the Pharisees (for no great love, be sure, but only to be fairly rid of him) came and said to Christ, "Get thee out and depart hence; for Herod will kill thee," Luke 13:31. Into the land of Judah] This he speaketh scornfully, q.d. we are not good enough for you; you are so strict, &c. And there eat bread, and prophesy there] Invidiose omnia et contemptim dicit: If you stay here you may hap to starve for it. Away, therefore, into your own country; and there make thee a living by prophesying. He seems to measure Amos by himself; as if he were of those that prophesied for a handful of barley and a morsel of bread, Ezekiel 13:19 Micah 3:11; and as a certain Popish priest confessed concerning himself and his symmists, We preach the gospel, said he, tantum ut nos pascat et vestiat, only to pick a living out of it.

(12, 13) Jeroboam treated the charge made by Amaziah with indifference, or perhaps with awe: at least, with silence. And so the priest of Bethel takes upon himself to dismiss the prophet from the kingdom. The word for “seer” is here chozeh, one who has visions, a word not used in a contemptuous sense here or in the Old Testament generally. The expression “there eat bread and prophecy” is a hendiadys for “there live on your profession as a prophet,” not here. To this Amos replies that that was not his profession (Amos 7:14). Bethel is spoken of as the “holy place,” or sanctuary, and also as the “royal residence” (E.V., “king’s court”). Men blinded by prejudice, and bewildered by the light of our Lord’s holy presence, besought him to depart from them. The awful peril of imploring God’s messenger to withdraw is frequently referred to in Scripture. (Comp. Luke 10:10-12.)

Verse 12. O thou seer] He pretends kindness to the prophet, and counsels him to go into Judea, and prophesy there and be safe, even in the time that he had accused him of high treason against Jeroboam. Hireling priests of this kind have ever been the great enemies of the true prophets of God; and when they could bring no charge of false doctrine or immorality against them, have accused them of conspiring against the government; and because they have preached against sin, have held them up as exciting insurrection among the people.

10–17. A historical episode, intimately connected with the preceding visions, and arising out of them. In particular, Amos, in explaining the last of these visions, had spoken so unambiguously, even, in appearance, threatening the person of the king, that Amaziah, the priest of Beth-el, denounces him to Jeroboam II., upon a charge of conspiracy; and upon the king’s taking no notice of the accusation, takes it upon himself to bid the prophet leave Israel and return to his own country. Amos replies that he has been commissioned by Jehovah to speak as he has done, and re-affirms, with even greater emphasis, his former prediction, with reference in particular to the fate in store for Amaziah’s own family and possessions.

Jeroboam apparently took no account of the false priest’s message.

10-13. The opposition. Then — When Amos had uttered the startling announcements contained in Amos 7:9. Amaziah the priest — Probably the chief priest at the sanctuary of Bethel. Nothing is known of him otherwise.