13 but don't prophesy again any more at Bethel; for it is the king's sanctuary, and it is a royal house!"
*Minor differences ignored. Grouped by changes, with first version listed as example.
It is the king's chapel - Better, as in the English margin, "sanctuary." It is the name for "the sanctuary" of God. "Let them make Me a sanctuary, that I may dwell among them" Exodus 25:8. "Ye shall reverence My sanctuary: I am the Lord" Leviticus 19:30; Leviticus 26:2. It is most often spoken of as, "The sanctuary" ; elsewhere, but always with emphasis, of reverence, sanctity, devotion, protection, it is called "His sanctuary; My sanctuary; Thy sanctuary; the sanctuary of the Lord of God, of his God ; whence God Himself is called "a sanctuary" Isaiah 8:14; Ezekiel 11:16, as a place of refuge. In three places only, is it called the sanctuary of Israel; "her sanctuary." God, in His threat to cast them off, says, "I will bring your sanctuaries to desolation" Leviticus 26:31; Jeremiah laments, "the pagan have entered into her sanctuary" Lamentations 1:10; he says, "the place of our sanctuary is a glorious high throne from the beginning" Jeremiah 17:12, inasmuch as God was enthroned there.
In this case too it is "the sanctuary for" Israel, not a mere property of Israel. "The sanctuary of God" could not he called the sanctuary of any man. One man could not so appropriate "the sanctuary." God had ordained it for Himself. His presence had sanctified it. Heresy, in unconsciousness, lets out more truth than it means. A high priest at Jerusalem could not have said this. He knew that "the temple" was the "sanctuary" of God, and could not have called it the "king's sanctuary." The sanctuary at Bethel had no other sanction, than what it had from the king. Jeroboam I consecrated it and its priests 1-Kings 12:31-33; and from him it and they had their authority. Amaziah wished to use a popular plea to rid himself of Amos. Bethel was "the king's sanctuary and the house," not of God, but "of the kingdom," that is, "the house," which had the whole royal sanction, which with its Worship was the creature of royal authority, bound up in one with the kingdom, and belonging to it.
Or it may be, "a royal house," (not a palace, or court, for the king's palace was at Samaria, but) "a royal temple," the state-Church. So the Arians betrayed their worldliness by dating one of their Creeds from the Roman Consuls of the year, its month and day" , thereby to show all thinking people, that their faith dates, not of old but now." Their faith was of yesterday. "They are accustomed to say," says Jerome, "the Emperor communicates with us, and, if anyone resists them, immediately they calumniate. 'Actest thou against the Emperor? Despisest thou the Emperor's mandate?' And yet we may think, that many Christian kings who have persecuted the Church of God, and essayed to establish the Arian impiety in the whole world, surpass in guilt Jeroboam king of Israel. He despised the message of a false priest, nor would he make any answer to his suggestions. But these, with their many Amaziahpriests, have slain Amos the prophet and the priest of the Lord by hunger and penury, dungeons and exile."
But prophesy not - at Beth-el - He must not speak against idolatry, because that was the king's religion; and he who speaks against the king's religion must be an enemy to the state. This was the doctrine held in England by popish James 2 and his insidious Jesuit hireling priests, till God in his mercy put this pitiful tyrant down, and with him his false prophets, and the degrading superstition which they endeavored to establish in these lands.
But prophesy not again any more at Bethel,.... He might prophesy any where, if he did not there, for what the priest cared, that so his honour and interest were not hurt. The reasons he gave were,
for it is the king's chapel; or "sanctuary" (i); where a temple was built for the idol calf, and where the king worshipped it, and attended all other religious service:
and it is the king's court; or "the house of the kingdom" (k); the seat of it, where the king had a royal palace, and sometimes resided here, and kept his court, as well as at Samaria; often coming hither to worship, it being nearer to him than Daniel, where the other calf was placed; intimating hereby that the king would never suffer such a troublesome man as he to be so near him; and by prophesying to interrupt him, either in his religious or civil affairs; and therefore advises him by all means to depart, if he had any regard to his life or peace.
(i) "sanctuarium", Pagninus, Montanus, Vatablus, Mercerus, Junius & Tremellius. Piscator, Drusius, Cocceius. (k) "et domus regni est", V. L. Pagninus, Montanus, Mercerus, Cocceius; "domus regia", Junius & Tremellius, Piscator.
prophesy not again-- (Amos 2:12).
at Beth-el--Amaziah wants to be let alone at least in his own residence.
the king's chapel--Beth-el was preferred by the king to Daniel, the other seat of the calf-worship, as being nearer Samaria, the capital, and as hallowed by Jacob of old (Genesis 28:16, Genesis 28:19; Genesis 35:6-7). He argues by implication against Amos' presumption, as a private man, in speaking against the worship sanctioned by the king, and that in the very place consecrated to it for the king's own devotions.
king's court--that is, residence: the seat of empire, where the king holds his court, and which thou oughtest to have reverenced. Samaria was the usual king's residence: but for the convenience of attending the calf-worship, a royal palace was at Beth-el also.
The king's court - To which therefore thou oughtest to shew more respect, and not thus to affront the king in his own house.
*More commentary available at chapter level.