Peter Pett's Commentary on the Bible
Amos 7:7-17
The Third Vision. The Vision Of The Plumb-line And The Resulting Response (Amos 7:7).
In this third vision YHWH carried some kind of measuring device as He stood beside a wall, presumably with the purpose of measuring it. He wanted to demonstrate to Amos that He was not acting without reason in what He was doing. Then He explained that this was also what He intended to do with Israel. He intended to measure them and not pass by them any more. It is a theme of Scripture that when YHWH measures something in one way or another divine action results (compare Isaiah 28:17; Jeremiah 31:39; Zechariah 2:1). The result in this case would be that the high places of Isaac would be desolate and the sanctuaries of Israel would be laid waste, and He would rise against the house of Jeroboam (who were responsible for not having righted the false religion set up by Jeroboam I) with the sword.
It was bad enough threatening the sanctuaries, but the reference to judgment on the king's house could hardly have failed to produce a response, and sure enough Amaziah, the priest of the high place in Bethel, sent word to Jeroboam about what Amos had prophesied concerning him. It says much for the status of genuine prophets in Israel and Judah that Amos was not immediately arrested. But even in their deteriorated state Israel recognised that they had to handle YHWH' prophets carefully. Their history was full of examples of what happened to those who did not (consider Moses, Elijah, Elisha, the man of God who went to Jeroboam I; and so on). So Amaziah simply told him to go back to Judah, where he had come from, to which Amos replied that that was not possible because it was YHWH Who had sent him to prophesy against Israel. And he then declared what punishment would come, both on Amaziah personally, and on Israel.
‘Thus he showed me, and, behold, the Lord stood beside a wall made by a plumb-line, with a plumb-line in his hand.'
There is a slight change in the opening phrase in that ‘the Lord YHWH' is not mentioned. But as we already know Who ‘He' is, and to have mentioned His name and title here would have been to conflict with the immediate mention of ‘the Lord', it is not surprising. We know that ‘He' is ‘the Lord' Who will now measure Israel. Note that Amos has seen locusts, and then consuming fire, both symbols of YHWH's judgment. But now he sees ‘the Lord' Himself. YHWH's direct intervention is now being made clear.
And ‘the Lord' (adonai) stood beside a wall with ‘a measuring tool' (literally ‘a tin') in his hand. If it was not a plumb-line it was something similar to it. The word 'nk means ‘lead' or ‘tin' (compare Akkadian ‘anaku') and clearly here indicated a builder's measuring instrument of some kind. It is not, however, the usual word for plumb-line, although 'nk may have been used deliberately because it sounds very similar to words for ‘moaning, groaning' ('nch, 'nq). It may on the other hand simply have been a recognised technical term for a kind of measuring instrument or tool. The point is that YHWH was about to ‘measure' His people like a builder would measure a wall, probably in order to see if it was straight (thus the translation plumb-line).
‘And YHWH said to me, “Amos, what do you see?” And I said, “A plumb-line.” Then the Lord said, “Behold, I will set a plumb-line in the midst of my people Israel. I will not again pass by them any more.” '
YHWH then asked Amos what he saw (YHWH, the covenant name, is used on its own because He was talking to Amos). He wanted to ensure that Amos had observed what He was doing. And when Amos replied ‘a measuring instrument', ‘the Lord' (adonai - now acting over against the people) replied, ‘ See, I will set a measuring instrument in the midst of My people Israel.' Amos could be assured that YHWH would not judge them without measuring them. Not for Him the unfair process which passed for justice in Israel. But once He had measured them He would not pass them by any more. He would ensure strict justice.
It will be noted that Amos was now silenced. He had realised that he could plead for Israel no more. Justice, tempered with mercy, must be allowed to run its course.
“And the high places of Isaac will be desolate, and the sanctuaries of Israel will be laid waste, and I will rise against the house of Jeroboam with the sword.”
And the result was that ‘the high places of Isaac' (the high places in Beersheba where Isaac had lived much of his adult life, compare Amos 5:5; Amos 8:14; Genesis 27:23) would be desolate because they would receive no more worshippers, and the sanctuaries within Israel would be laid waste, and the ones responsible for the continuation of the false cult (the king and his house) would be put to the sword as a result of the direct intervention of YHWH. This judgment appears to very much have in mind Leviticus 26:31 where YHWH had warned, ‘and I will lay your cities waste, and will make your sanctuaries desolate', and Leviticus 26:25 where the sword will ‘execute vengeance for the covenant'. The word of YHWH is thus seen as being fulfilled.
Alternatively ‘Isaac' may simply be an alternative word for ‘Jacob' and apply to all Israel's sanctuaries (see Amos 7:16 where ‘the house of Isaac' is paralleled with ‘Israel').
So we see that central to YHWH's judgment on Israel was that they had put other things before Him and had so diluted His worship and their view of Him, that they ignored His requirements concerning their behaviour towards others.
‘Then Amaziah the priest of Beth-el sent to Jeroboam king of Israel, saying, “Amos has conspired against you in the midst of the house of Israel. The land is not able to bear all his words.” '
On hearing what Amos had said against the king, Amaziah immediately sent a messenger to the king to inform him of what Amos was saying, and made it sound as treasonable as possible. He claimed that Amos was ‘conspiring against' the king, and was proclaiming treasonable words in order to stir up any disgruntled people of Israel against the king, so much so that the land could not stand his words, they overflowed too voluminously and were too horrible. (It was, of course, incumbent on any who heard about threats to the king's person to report the fact, but he should have reported what was actually said. There is a warning to us all here not to believe anything that we are told until we have checked the facts. More trouble has been caused by the distortion of what people have said than by almost anything else in history. Such regular distortion is one of the proofs of the utter sinfulness of the world).
“For thus Amos says, ‘Jeroboam will die by the sword, and Israel will surely be led away captive out of his land'.”
He claimed, slightly inaccurately, that Amos had said that Jeroboam would die by the sword (Amos had only said ‘the house of Jeroboam'), and that the people of Israel would be led away into exile as captives (which was true - Amos 6:7).
‘Also Amaziah said to Amos, “O you seer, go, flee you away into the land of Judah, and there eat bread, and prophesy there, but do not prophesy again any more at Beth-el, for it is the king's sanctuary, and it is a royal house.” '
Amaziah then himself turned on Amos. It would be seen as his responsibility to preserve the public peace at Bethel and he would want it on record that he had tried to get rid of Amos without incurring the wrath of YHWH. Although accepting that he was ‘a seer' (he may have meant it slightly insultingly indicating that he was but a small time prophet, or it may simply have indicated a prophet from Judah as opposed to Israel), he bade Amos to return to Judah, and make his living prophesying there. He clearly considered that Amos saw his position as a means of making a living. Let him then make his living in Judah, where people might be more willing to listen to him, rather than in Bethel at the sanctuary of the king of Israel. Note his emphasis on the high status of Bethel. It was the king's sanctuary, and under the auspices of royalty. And Amaziah was proud of it. In his view therefore Amos, as a minor Judean prophet, was getting above himself and out of his depth.
‘Then Amos answered, and said to Amaziah, “I was no prophet, nor was I a prophet's son, but I was a cattle breeder, and a dresser of sycomore-mulberry trees,”
Amos recognised the imputation and assured Amaziah firmly that he was not that kind of prophet, nor was he a novitiate (a son of a prophet), rather he had been a small-time cattle-breeder and dresser of sycomore-mulberry trees. he had thus had every opportunity of earning a living. Sycomore-mulberry trees did not tend to grow in the highlands (and thus around Tekoa) but in the Shephelah (the lower hills) in western Judah, nearer the Philistine border. Thus it suggests that he regularly moved from one place to the other. Such trees produced a mulberry fig which dressers would nick with a sharp instrument some time prior to its being picked in order that it might ripen into a sweeter and softer fruit. Without this process it was less pleasant when it ripened. That may well have been part of Amos's task, which would suggest that he was not a wealthy cattle-breeder but had to subsidise his income by this kind of work. On the other hand it may indicate that he was a specialist consultant.
“And YHWH took me from following the flock, and YHWH said to me, ‘Go, prophesy to my people Israel'.”
And he emphasised that it was YHWH Who had called him from following the flock, and had told him to, ‘Go, prophesy to My people Israel'. Thus he was not to be seen as a professional prophet, but as a man constrained and called by YHWH. He had therefore had no choice where he served. He had simply done as YHWH had told him just as David had done before him (compare 2 Samuel 7:8).
Note how YHWH's, ‘Go prophesy to my people Israel' stands over against Amaziah's ‘Go --- into the land of Judah --- and prophesy there.' (It necessarily raised the question, which Amos answered, as to whether he should obey God rather than man. God does not always call the person that we think most appropriate.
“Now therefore hear you the word of YHWH, “You say, ‘Do not prophesy against Israel, and do not go on preaching (literally ‘do not drop') against the house of Isaac'. Therefore thus says YHWH. Your wife will be a harlot in the city, and your sons and your daughters will fall by the sword, and your land will be divided by line, and you yourself will die in a land which is unclean, and Israel will surely be led away captive out of his land.”
Amaziah was now to discover why it was dangerous to mess around with a prophet of YHWH, for Amos responded with a message from YHWH. He first gave the charge against Amaziah, in that he had told Amos not to prophesy in Israel, and not ‘drop' against the house of Isaac, (this clearly equates ‘Israel' with ‘Isaac' as a name for Israel), in spite of the fact that he had been commanded to do so by YHWH. The idea of ‘dropping' is taken from Deuteronomy 32:2 where it says, ‘My teaching will drop as the rain'. Incipient in this was the later teaching concerning the work of the Spirit seen in terms of rain (Isaiah 44:1) and the power of the word of YHWH seen in the same terms (Isaiah 55:10).
Then he announced YHWH's sentence, every word of which spelled invasion and exile. Amaziah's wife would be a prostitute in the city, presumably because she had lost her male providers through the invasion and thus had to resort to prostitution in order to survive, no doubt after having been raped by the invaders. As a consequence she would become unfit to continue as a priest's wife, bearing his children. Their children would die by the sword so that neither the family name nor the priesthood could be perpetuated in the family. Their land would be divided up systematically by use of a measuring line. And Amaziah himself would be carried away into an unclean land, i.e. a foreign land, something totally abhorrent to a priest of the sanctuary, and something which would render him unfit to serve because he would be unable to observe fully the rules regarding cleanness and uncleanness. It is clear from this that some Levitical rules were still in place at Bethel.
It is possibly significant that the same punishments, being sent into harlotry, execution of children and dividing of the land are found in Assyrian vassal treaties. It might indicate either that they were common to many treaties, or that there is in mind here the fact that Israel would at some time be subjugated to Assyria and would then rebel. Compare Deuteronomy 28:30, although harlotry of a wife and execution of children does not appear as a consequence of rebellion in either Deuteronomy 28 or Leviticus 26.
“And Israel will surely be led away captive out of his land.” His final words then boldly cited Amaziah's charge to the king, ‘and Israel will surely be led away captive out of his land' (Amos 7:11). In that at least Amaziah had correctly cited him and thus he boldly confirmed it in Amaziah's own words. As both Leviticus 26 and Deuteronomy 28 had made clear, failure to observe the covenant would involve being ‘scattered among the nations'. And within forty years, in two main stages, the cream of Israelite society would be so scattered (2 Kings 15:29; 2 Kings 17:6). Their day of YHWH had come.