This week we are studying the prophet Amos 7:7-15. Amos lived during the 8th century BCE. He worked outside as a herdsman and as one who cared for sycamore trees. This was a time in Israel’s history when the kingdom was divided. You had the Northern Kingdom which was called Israel and the Southern Kingdom which was called Judah. Amos was from the Southern Kingdom. He was not a part of the powerful and rich or the powerful and religious. And he was called by God to prophesy in the Northern Kingdom, primarily at Bethel, which was the center of religion and government for the Northern Kingdom.

In our text today, we read about two separate events in Amos’ life. In verses 7-9, we read Amos’ vision of a plumb-line that was set by God against Israel. A plumb-line is a tool used by carpenters to make sure walls are vertically straight. A string is upon a few inches from the wall and has a heavy weight at the bottom. It allows the carpenter to see if the wall is level with the string. In his vision, Amos sees that Israel has been found to not lineup with God’s plumb-line. When we read through the book of Amos we learn that the primary criticism for Israel’s condemnation is because of the way they treat the poor, the vulnerable, and the marginalized among them.

In verses 10 to 15, we read about Amos’ encounter with Amaziah, the priest at Bethel. In these verses, Amaziah first goes to the priest to tell what Amos has been saying in the streets about King Jeroboam. He is kind of like a snitch. And the truth is, Amaziah knew that Amos’ words not only condemned the King, but it also condemned the religious institution.

After this, Amaziah speaks to Amos and tells him he can go to Judah to prophesy, but that he needs to stop prophesying at Bethel.  In other words, ‘you can go and have your little ministry to the poor, but stop speaking truth to power. Stop bringing your words of condemnation to the King’s sanctuary.’

Amaziah reminds me of the white moderates that Martin Luther King, Jr. criticized in his Letter from a Birmingham Jail. He was so tired of these people trying to maintain the status quo and slow down the movement and change and civil rights. Martin Luther King Jr. had come under criticism because of the actions the movement was taking. Actions like sit-ins and marches and boycotts. These well-meaning, but blind moderates wanted negotiation and civil conversation.

Amaziah wanted negotiation and civil discourse. He wanted to squelch the criticism coming from Amos. Amaziah wanted to monitor the discomfort Amos’ words brought to those who were in power—including himself. And he wanted to make sure that those in power, including himself, continued to enjoy the privilege that came with their power.

What Martin Luther King Jr. and Amos and the prophets of our day know is that while we do not have to meet violence with violence to make change, we do have to speak out and act and do things that make those in power uncomfortable. It is only when they feel the same discomfort that the poor and the oppressed and the marginalized experience that change has a chance of happening.

I want to encourage all of you to listen to the podcast for this weeks session. In it, we speak about how this text is incredibly relevant for the world we live in today and for the acts of injustice that are happening all over our country.