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Amos 7

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Thus hath the Lord God shewed unto me; and, behold, he formed grasshoppers in the beginning of the shooting up of the latter growth; and, lo, it was the latter growth after the king’s mowings.

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And it came to pass, that when they had made an end of eating the grass of the land, then I said, O Lord God, forgive, I beseech thee: by whom shall Jacob arise? for he is small.

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The Lord repented for this: It shall not be, saith the Lord.

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Thus hath the Lord God shewed unto me: and, behold, the Lord God called to contend by fire, and it devoured the great deep, and did eat up a part.

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Then said I, O Lord God, cease, I beseech thee: by whom shall Jacob arise? for he is small.

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The Lord repented for this: This also shall not be, saith the Lord God.

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Thus he shewed me: and, behold, the Lord stood upon a wall made by a plumbline, with a plumbline in his hand.

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And the Lord said unto me, Amos, what seest thou? And I said, A plumbline. Then said the Lord, Behold, I will set a plumbline in the midst of my people Israel: I will not again pass by them any more:

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And the high places of Isaac shall be desolate, and the sanctuaries of Israel shall be laid waste; and I will rise against the house of Jeroboam with the sword.

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Then Amaziah the priest of Beth–el sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.

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For thus Amos saith, Jeroboam shall die by the sword, and Israel shall surely be led away captive out of their own land.

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

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But prophesy not again any more at Beth–el: for it is the king’s chapel, and it is the king’s court.

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Then answered Amos, and said to Amaziah, I was no prophet, neither was I a prophet’s son; but I was an herdman, and a gatherer of sycomore fruit:

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And the Lord took me as I followed the flock, and the Lord said unto me, Go, prophesy unto my people Israel.

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Now therefore hear thou the word of the Lord: Thou sayest, Prophesy not against Israel, and drop not thy word against the house of Isaac.

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Therefore thus saith the Lord; Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land.

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Amos 7

Amos reports three visions of judgment—locusts devouring crops, a consuming fire, and a plumb line held by the LORD—each testing the prophet's willingness to intercede and accept God's verdict. For the first two visions, Amos intercedes on Israel's behalf ("O Lord GOD, forgive, I pray! How can Jacob stand?"), and God relents, showing that intercessory prayer can delay or avert judgment. Yet with the third vision—the plumb line—God declares that He will no longer pass by Israel, indicating that the period of possible reprieve has ended and judgment is now fixed and irreversible. The vision of the plumb line symbolizes God's measurement of Israel against the standard of covenant righteousness, and Israel has failed this test so completely that destruction is now inevitable. The chapter also records an important historical encounter: when the priest Amaziah of Bethel hears Amos's prophecy against the northern kingdom and its king, he orders the prophet to cease prophesying and return to Judah, rejecting the prophetic word and attempting to silence God's voice. Amos's response—that he is not a prophet by profession but a shepherd and dresser of figs called by God—asserts the divine compulsion and authority behind his prophecy, establishing that no human authority can silence the authentic word of the LORD.

Amos 7:1

The vision of the LORD forming locusts at the beginning of the latter growth indicates a prophetic vision of impending plague. The description of the young grass after the king's mowings indicates the vulnerability of Israel's remaining resources.

Amos 7:2

The prayer of Amos for forgiveness because Israel is so small indicates the prophet's compassion and intercession for the people. The willingness to plead for Israel suggests the prophet's identification with the people despite his message of judgment.

Amos 7:3

The statement that the LORD repented and said it shall not be indicates that the divine judgment can be mitigated through prophetic intercession. The turning away of the plague suggests the power of intercession.

Amos 7:4

The vision of the LORD calling for a judgment by fire indicates another form of judgment—drought and heat. The fire consuming the great deep and eating up the land indicates devastating drought.

Amos 7:5

The prayer again that the LORD forgive Israel because it is so small indicates renewed intercession. The repetition suggests the persistence of the prophet's compassion.

Amos 7:6

The second repentance of the LORD indicates again that judgment is mitigated by intercession. The turning away of judgment demonstrates the power of prophetic plea.

Amos 7:7

The vision of the LORD standing beside a wall made with a plumb line with a plumb line in his hand indicates God's examination of Israel to determine whether the nation conforms to divine standard. The plumb line indicates measurement and testing.

Amos 7:8

The statement that the LORD asks what Amos sees and the response a plumb line indicates the testing of Israel's alignment with God's purpose. The promise that he will not again pass by Israel indicates that this testing will result in judgment without reprieve.

Amos 7:9

The promise that the high places of Isaac shall be desolate and the sanctuaries of Israel shall be laid waste indicates the destruction of Israel's religious infrastructure. The threat against Isaac and the sanctuaries indicates comprehensive religious judgment.

Amos 7:10

The response of Amaziah the priest of Bethel to the king of Israel reporting the prophecy indicates that prophetic speech is regarded as seditious and politically dangerous. The accusation against Amos indicates the priesthood's alignment with political authority.

Amos 7:11

The statement that Amos said Jeroboam shall die by the sword and Israel must go into exile indicates the political charges brought against the prophet. The accusation misrepresents Amos's prophecy in order to justify suppression.

Amos 7:12

The command to Amos to flee to Judah and eat bread there and prophesy there indicates an attempt to silence the prophet by forcing his exile. The offer of sustenance indicates an attempt to prevent his ministry in Israel.

Amos 7:13

The statement that Bethel is the king's sanctuary and a temple of the kingdom indicates the political character of the religious institution. The prohibition of prophecy at Bethel indicates the suppression of the prophetic voice.

Amos 7:14

The response of Amos that he is not a prophet nor a prophet's son but a herdsman and dresser of sycamore trees indicates Amos's independence from institutional prophecy. The claim of non-prophetic origin emphasizes the divine calling that supersedes institutional structures.

Amos 7:15

The statement that the LORD took Amos from following the flock and said to him go prophesy to my people Israel indicates the direct calling of the prophet apart from institutional mediation. The removal from pastoral work indicates the demanding nature of the prophetic calling.

Amos 7:16

The instruction to hear the word of the LORD indicates that Amos is claiming divine authorization for his continued prophetic ministry despite institutional attempts to silence him.

Amos 7:17

The prophecy against Amaziah that his wife shall be a harlot in the city and his sons and daughters shall fall by the sword and his land shall be divided by line and he himself shall die in an unclean land and Israel shall surely go into exile indicates the judgment that will fall on the priest who opposes the prophet.