Amos 2:11Meaning & Commentary from the Church Fathers

This action signifies that the priest’s wounds demand more healing, akin to the wounds of the entire community. They would not require such extensive healing if they were not severe. However, these wounds are not inherently grave but are made so by the elevated status of the priest who sins.

The law associated with them carries a profound significance. However, God, as mentioned, elevated some to the prophetic office, conferring upon them a distinctive sanctification. Yet, these individuals neglected their considerable privilege, partaking in wine with those who had dedicated themselves to holiness, persuading them to abandon their commitment to sanctity, claiming that there were no divine laws and that striving for holiness was pointless. While the law presented shadows, it was not entirely lacking in truth; the prototypes reveal the essence of godliness. The admonition of the holy prophets serves as evidence of those who disregard God's law, rejecting its guidance, and failing to recognize that they are esteemed when some are permitted to commune with the Divine. Midway through the discussion, a question arises: "Are there not these, O children of Israel? Will you perceive falsehood in such evident matters? Does God require witnesses to chastise you for such blatant slander?" Therefore, we must pursue holiness and remain resolute in our commitment to God, steering clear of the wicked’s views, for "the customs of good are corrupted by evil conversations" (1 Cor. 15:33), and the words of those devoted to pleasure distract us from holiness and virtue. Conversely, we shall devote ourselves to the teachings of God-inspired individuals, regarding whom the Saviour proclaimed, "Ye shall not be ye that speak: but the Spirit of your Father speaketh in you" (Matt. 10:20).

This echoes the experience of the prophet Amos, who faced such instructions from Amaziah, the priest of Bethel. Likewise, Jeremiah was told by the king not to deliver the Lord’s message to the people, leading to the burning of his declarations. In this regard, Tatian, leader of the Enkratites, attempts to support his erroneous teachings, asserting that wine should not be consumed because the law forbids it for the Nazarenes, thus charging those who offer wine to them with wrongdoing. Consequently, those who adhere strictly to the letter of the law and introduce Jewish myths into the congregations of Christ must also grow their hair, abstain from both dried and fresh grapes, and avoid touching their deceased parents. Should they, in moments of human weakness or necessity, fail to comply, they would need to shave their heads, resulting in the forfeiture of all the days of their consecration and labor. However, if they cannot follow the traditions of the Jewish shinkars by mixing water with wine, thus blurring the line between law and gospel, they should recognize that this intoxication refers to the distractions of worldly concerns that fracture the spirit’s stronghold. Those who instruct the prophets to refrain from speaking represent those who suppress the voices of learned individuals from proclaiming the truth. While the Lord commands, “Go, and speak to these men” (Isaiah 6:9), these others direct that His name not be mentioned, particularly when the teacher acts not out of selfish ambition, pride, or vanity, but with the well-being of the audience in mind.