Amos 7:10

Then Amaziah the priest of Bethel 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.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(10) There follows a brief historical interlude of much interest. It shows that the effect of the preaching of the Judæan prophet had been felt in the sanctuary at Bethel and the palaces at Samaria. The chief priest of the Temple, with the characteristic exaggeration of fear and anger, accuses Amos of treason against the house of Jeroboam.

Benson Commentary

Amos 7:10-11. Then Amaziah the priest of Beth-el sent to Jeroboam — This was a priest not of the tribe of Levi, but such a one as those were whom Jeroboam I. had consecrated to perform the idolatrous services at Beth-el: see 1 Kings 12:31. Amos hath conspired against thee in the midst, &c. — That is, in an open and barefaced manner. He represents the prophet as exciting sedition, because he denounced destruction against the kingdom, and threatened the house of Jeroboam. The same crime was objected to Jeremiah 26:9-10; to Christ, Luke 23:2; and to St. Paul, Acts 24:5. The land is not able to bear all his words — The friends of the government cannot patiently hear his words, and the enemies of it will take advantage from them to make some disturbance. If he proceed to speak in this manner, the inhabitants will be moved to take up arms against each other. For Amos saith, Jeroboam shall die by the sword — This was a perverting of the prophet’s words; for he did not prophesy against the king himself, but against his family, or posterity.

Matthew Henry's Concise Commentary

7:10-17 It is no new thing for the accusers of the brethren, to misrepresent them as enemies to the king and kingdom, as traitors to their prince, and troublers of the land, when they are the best friends to both. Those who make gain their godliness, and are governed by the hopes of wealth and preferment, are ready to think these the most powerful motives with others also. But those who have a warrant from God, like Amos, ought not to fear the face of man. If God, that sent him, had not strengthened him, he could not thus have set his face as a flint. The Lord often chooses the weak and foolish things of the world to confound the wise and mighty. But no fervent prayers, or self-denying labours, can bring proud sinners to bear faithful reproofs and warnings. And all who oppose or despise the Divine word, must expect fatal effects to their souls, unless they repent.

Barnes' Notes on the Bible

Amaziah, the priest of Bethel - Was probably the high priest, in imitation of the high priest of the order of Aaron and of God's appointment. For the many high places around Bethel required many idol-priests; and a splendid counterfeit of the ritual at Jerusalem, which should rival it in the eyes of Israel, was part of the policy of the first Jeroboam. Amaziah was at the head of this imposture, in a position probably of wealth and dignity among his people. Like "Demetriers the silversmith" Acts 19, he thought that the craft whereby he had his wealth was endangered. To Jeroboam, however, he says nothing of these fears. To the king he makes it an affair of state. He takes the king by what he expected to be his weak side, fear for his own power or life. "Amos hath conspired against thee." So to Jeremiah "the captain of the ward" said, "Thou fallest away to the Chaldeans" Jeremiah 37:13.

And the princes; "Let this man be put to death, for thus he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them: for this man seeketh not the welfare of this people, but the hurt" Jeremiah 38:4. And of our Lord they said to Pilate, "If thou let this Man go, thou art not Caesar's friend. Whosoever maketh himself a king, is an enemy to Caesar" John 19:12. And of the Apostles; "these men, being Jews, do exceedingly trouble our city, and teach customs which are not lawful for us to receive, neither to observe, being Romans" Acts 16:20-21; and, "these that have turned the world upside down are come hither also - and these all do contrary to the decrees of Cesar, saying that there is another king, Jesus" Acts 17:6-7. And so the pagan, who were ever conspiring against the Roman Emperors, went on accusing the early Christians as disloyal to the Emperors, factious, impious, because they did not offer sacrifices for them to false gods, but prayed for them to the True God . Some doubtless, moved by the words of Amos, had forsaken the state-idolatry, reformed their lives, worshiped God with the prophet; perhaps they were called in contempt by his name, "Amosites" or "Judaizers," and were counted as "his" adherents, not as the worshipers of the one true God, "the God of their fathers." Whence Amaziah gained the plea of a "conspiracy," of which Amos was the head. For a "conspiracy" cannot be of one man. The word, by its force, signifies "banded;" the idiom, that he "banded" others "together against" 1 Samuel 22:8, 1 Samuel 22:13; 1 Kings 15:27; 1 Kings 16:9, 1 Kings 16:16; 2 Kings 10:9; 2 Kings 14:19; 2 Kings 15:10, 2 Kings 15:15, 2 Kings 15:25; 2 Kings 21:23 the king. To us Amaziah attests the power of God's word by His prophet; "the land," that is, the whole people, "is not able to bear his words," being shaken through and through.

Jamieson-Fausset-Brown Bible Commentary

10. priest of Beth-el—chief priest of the royal sanctuary to the calves at Beth-el. These being a device of state policy to keep Israel separate from Judah. Amaziah construes Amos words against them as treason. So in the case of Elijah and Jeremiah (1Ki 18:17; Jer 37:13, 14). So the antitype Jesus was charged (Joh 19:12); political expediency being made in all ages the pretext for dishonoring God and persecuting His servants (Joh 11:48-50). So in the case of Paul (Ac 17:6, 7; 24:5).

in the midst of … Israel—probably alluding to Amos' own words, "in the midst of … Israel" (Am 7:8), foretelling the state's overthrow to the very center. Not secretly, or in a corner, but openly, in the very center of the state, so as to upset the whole utterly.

land is not able to bear all his words—They are so many and so intolerable. A sedition will be the result. The mention of his being "priest of Beth-el" implies that it was for his own priestly gain, not for the king or state, he was so keen.

Matthew Poole's Commentary

Then; after that Amos had expressly and peremptorily foretold the ruin of idolatry and kingdom of Israel for their sins. Amaziah: it appears not what family he was of, nor is it much material we should know; it is probable he might be of some mean family, or possibly an apostate priest of the tribe of Levi.

The priest, by way of eminency; no common priest, but the chief priest.

Of Beth-el; to the calf at Beth-el; and it is like he was prefect or governor for the king in the civil affairs of that city and country.

Sent; gave information by messengers sent.

To Jeroboam; the second of that name, of Jehu’s race: the third from Jehu.

King of Israel; at that time living, and on the throne of Israel.

Saying, Amos hath conspired against thee: he accused the prophet of high treason, and conspiring to raise war against his sovereign.

In the midst of the house of Israel; openly and publicly, or hath endeavoured to raise all Israel into sedition or rebellion against their own king.

The land is not able to bear all his woods: either thus, If what he threateneth should come to pass, it will be ruin and utter desolation to all: or thus, The people are incensed so much against this prophet for his harsh predictions, that he must be made an example to quiet and content them. What he saith will come, if it doth come, will certainly ruin all, high and low, and a well-ordered government may not bear such a prophet. Thus far the general accusation.

Gill's Exposition of the Entire Bible

Then Amaziah the priest of Bethel,.... The Targum calls him the prince or president of Bethel; and the word used signifies both a prince and a priest; and very probably this man had the care of the civil as well as religious matters in Bethel. Aben Ezra styles him the priest of Baal; he was one that succeeded the priests that Jeroboam the son of Nebat placed here, to offer sacrifices to the calf he set up in this place, 1 Kings 12:32; who hearing the above three visions of Amos delivered, and fearing that he would alienate the people from the idolatrous worship he was at the head of, and frighten them from an attendance on it, which would lessen his esteem with the people, and also his worldly gain and profit; and observing that Amos did not make any intercession for the averting of the judgment threatened in the last vision, as in the other two, and which particularly concerned the king's family: he

sent to Jeroboam king of Israel; either letters or messengers, or both; who, it seems, was not at this time at Bethel, but at some other place; perhaps Samaria, which was not a great way from hence:

saying, Amos hath conspired against thee in the midst of the land of Israel; he speaks of Amos as if he was well known to the king, and perhaps he might be, having long prophesied in the land of Israel, and near the court; and represents him as a seditious person, not as affecting the crown and kingdom himself, but as stirring up a spirit, of rebellion among the people; taking off their affections from their prince, and them from their allegiance to him, by representing him as a wicked person that would in a little time be cut off; and this he did not privately, and in a corner, but publicly, in the midst of the land, and before all the people of Israel; and this was no new and unusual thing to represent good man, and especially ministers of the word, as enemies to the civil government, when none are truer friends to it, or more quiet under it:

the land is not able to bear all his words; either to withstand the power of them; they will have such an influence upon the people, if timely care is not taken, as to cause them both to reject the established religion and worship at Dan and Bethel, and to rise up in arms against the civil government, and dethrone him the king; such terrible things he says to the people, as will frighten them, and put them upon taking such measures as these: or else the prophet's words were so intolerable, that his good subjects, the inhabitants of the land could not bear them; and if he did not give orders himself to take away his life, they would rise up against him, and dispatch him themselves.

Geneva Study Bible

{f} Then Amaziah the priest of Bethel 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.

(f) That is, when Amos had prophesied that the king would be destroyed: for the wicked priest more for hatred he had for the Prophet than for love toward the king, thought this accusation sufficient to condemn him. However, only what the Prophet said could take place.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

10. Amos hath conspired, &c.] Amos had not, as a matter of fact, done this: he had not himself spoken treasonably against the king, or made any attempt upon his life, nor had he incited others to rebel against him. But he had foretold disaster for the house of Jeroboam, and threatened Israel generally with exile; hence disaffected spirits might readily have supposed that his words merely gave expression to his wishes, and that in acting so as to give them effect, they were but promoting the purposes of Providence. He seemed, consequently, in Amaziah’s eyes, to be guilty of constructive treason; and this formed a colourable pretext for making a representation to the king, which Amaziah hoped would be followed by an order for his immediate expulsion from the country.

in the midst of the house of Israel] where his influence would be the greatest: an aggravation of his offence.

the land is not able to bear (lit. contain) all his words] They are too numerous, and too monstrous, to be tolerated.

10–17. A historical episode, intimately connected with the preceding visions, and arising out of them. In particular, Amos, in explaining the last of these visions, had spoken so unambiguously, even, in appearance, threatening the person of the king, that Amaziah, the priest of Beth-el, denounces him to Jeroboam II., upon a charge of conspiracy; and upon the king’s taking no notice of the accusation, takes it upon himself to bid the prophet leave Israel and return to his own country. Amos replies that he has been commissioned by Jehovah to speak as he has done, and re-affirms, with even greater emphasis, his former prediction, with reference in particular to the fate in store for Amaziah’s own family and possessions.

Pulpit Commentary

Verses 10-17. - § 4. This bold prophecy, no longer conceived in general terms or referring to distant times, but distinct and personal, arouses the animosity of the priestly authorities at Bethel, who accuse Amos before the king, and warn him to leave the country without more words, or to fear the worst. Verse 10. - Amaziah the priest of Bethel. Amaziah ("the Lord is strong"), the chief of the idol priests at Bethel, a crafty and determined man, hearing this prophecy against the royal house, takes it up as a political matter, and makes a formal accusation against Amos with the view of silencing him. Hath conspired against thee. Probably some of the Israelites had been convinced by the prophet's words, and had joined themselves to him; hence Amaziah speaks of "a conspiracy" (1 Samuel 22:8, 13; 1 Kings 15:27) against the king. Or very possibly the story was fabricated in order to accentuate the charge against Amos. In the midst of the house of Israel. In the very centre of the kingdom, where his treasonable speeches would have the greatest effect. The land, personified, cannot endure such language, which is calculated to disturb its peace, and is quite contrary to its ideas and hopes. Amos 7:10

Keil and Delitzsch Biblical Commentary on the Old Testament

Opposition to the Prophet at Bethel. - The daring announcement of the overthrow of the royal family excites the wrath of the high priest at Bethel, so that he relates the affair to the king, to induce him to proceed against the troublesome prophet (Amos 7:10 and Amos 7:11), and then calls upon Amos himself to leave Bethel (Amos 7:12 and Amos 7:13). That this attempt to drive Amos out of Bethel was occasioned by his prophecy in Amos 7:7-11, is evident from what Amaziah says to the king concerning the words of Amos. "The priest of Bethel" (Kōhēn Bēth-ēl) is the high priest at the sanctuary of the golden calf at Bethel. He accused the prophet to the king of having made a conspiracy (qâshar; cf. 1 Kings 15:27, etc.) against the king, and that "in the midst of the house of Israel," i.e., in the centre of the kingdom of Israel - namely at Bethel, the religious centre of the kingdom - through all his sayings, which the land could not bear. To establish this charge, he states (in Amos 7:11) that Amos has foretold the death of Jeroboam by the sword, and the carrying away of the people out of the land. Amos had really said this. The fact that in Amos 7:9 Jeroboam is named, and not the house of Jeroboam, makes no difference; for the head of the house if naturally included in the house itself. And the carrying away of the people out of the land was not only implied in the announcement of the devastation of the sanctuaries of the kingdom (Amos 7:9), which presupposes the conquest of the land by foes; but Amos had actually predicted it in so many words (Amos 5:27). And Amaziah naturally gave the substance of all the prophet's addresses, instead of simply confining himself to the last. There is no reason, therefore, to think of intentional slander.