Amos 7:10

KJV

¶ 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.

KJV (with Strong's)

Then Amaziah {H558} the priest {H3548} of Bethel {H1008} sent {H7971} to Jeroboam {H3379} king {H4428} of Israel {H3478}, saying {H559}, Amos {H5986} hath conspired {H7194} against thee in the midst {H7130} of the house {H1004} of Israel {H3478}: the land {H776} is not able {H3201} to bear {H3557} all his words {H1697}.

Complete Jewish Bible

Then Amatzyah the priest of Beit-El sent this message to Yarov'am king of Isra'el, "'Amos is conspiring against you there among the people of Isra'el, and the land can't bear all that he's saying.

Berean Standard Bible

Then Amaziah the priest of Bethel sent word to Jeroboam king of Israel, saying, “Amos has conspired against you in the midst of the house of Israel. The land cannot bear all his words,

American Standard Version

Then Amaziah the priest of Beth-el 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.

Commentary

### SUMMARY
Amos 7:10 records a pivotal confrontation in the prophet Amos's ministry, detailing the direct opposition he faced from Amaziah, the chief priest of Bethel. This verse captures Amaziah's official accusation to King Jeroboam II, framing Amos's divinely inspired prophecies of judgment as a political conspiracy and a seditious threat to the stability of the Northern Kingdom of Israel. It highlights the inherent clash between God's unvarnished truth and the entrenched religious and political powers that sought to suppress it.

### CONTEXT
* **Literary Context:** This verse marks a dramatic turning point in the book of Amos. Prior to this, Amos has delivered a series of five visions of judgment against Israel (Amos 7:1-9; 8:1-3; 9:1-4), each escalating in severity. The first two (locusts and fire) were averted through Amos's intercession. The third, the plumb line ([Amos 7:7-9](/amos/7-7-9 "Amos 7:7-9 - The Vision of the Plumb Line")), explicitly declared that God would no longer spare Israel and included a direct prophecy against the house of Jeroboam, stating, "I will rise against the house of Jeroboam with the sword" ([Amos 7:9](/amos/7-9 "Amos 7:9 - Judgment on Jeroboam's House")). This specific, personal threat against the king's dynasty is the immediate catalyst for Amaziah's actions in [Amos 7:10](/amos/7-10 "Amos 7:10 - Amaziah's Accusation Against Amos"), as the priest perceives Amos's spiritual message as a direct political challenge to the throne. The following verses (Amos 7:11-17) record Amaziah's command for Amos to leave and Amos's defiant response, affirming his divine call and pronouncing judgment on Amaziah and his family.
* **Historical & Cultural Context:** The events of Amos 7:10 unfold during the reign of King Jeroboam II (c. 786-746 BC), a period of significant economic prosperity and territorial expansion for the Northern Kingdom of Israel. However, this prosperity was accompanied by deep spiritual decay, widespread social injustice, and rampant idolatry, particularly the state-sanctioned worship of golden calves at Bethel and Dan, established by Jeroboam I ([1 Kings 12:28-30](/1_kings/12-28-30 "1 Kings 12:28-30 - Jeroboam I's Idolatry at Bethel and Dan")). Bethel, specifically, was a royal sanctuary and a key religious center, making Amaziah, as its chief priest, a powerful figure closely aligned with the monarchy. In ancient Near Eastern cultures, prophets often served as royal advisors or critics, and their pronouncements, especially those concerning the king's fate, could be interpreted as acts of treason or sedition, warranting severe punishment. Amaziah's accusation leverages this political sensitivity to silence Amos.
* **Key Themes:** [Amos 7:10](/amos/7-10 "Amos 7:10 - Amaziah's Accusation Against Amos") contributes to several major themes in the book of Amos and broader biblical theology. Firstly, it vividly illustrates the **Opposition to God's Word** and His chosen messengers, particularly when that word challenges the comfortable status quo or corrupt power structures. Amaziah, representing the entrenched religious and political establishment, actively resists the uncomfortable truth of God's impending judgment. Secondly, the verse highlights **False Accusation and Misrepresentation**. Amaziah deliberately twists Amos's prophetic message—a spiritual warning from God—into a political charge of "conspiracy," aiming to discredit Amos and incite the king's wrath against him. This tactic is a common strategy employed by those who wish to silence prophetic voices. Thirdly, Amaziah's statement that "the land is not able to bear all his words" underscores **The Burden and Disruptive Power of Truth**. Amos's prophecies were not merely words but divine declarations that exposed Israel's deep-seated sin and foretold its inevitable consequences, proving too heavy and unsettling for a complacent society to accept. Finally, the confrontation at Bethel underscores the profound **Conflict Between True Worship and State Idolatry**. As the priest of a sanctuary tainted by syncretism and golden calf worship, Amaziah was invested in maintaining a system that blended Yahweh worship with idolatry, making him a direct antagonist to Amos's call for genuine repentance and exclusive devotion to the Lord. This clash foreshadows later conflicts between true prophets and false religious leaders, as seen in the ministry of Jeremiah ([Jeremiah 26](/jeremiah/26 "Jeremiah 26 - Jeremiah's Trial and Deliverance")) and ultimately, Jesus Himself.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **conspired (Hebrew, _qâshar'_):** From H7194, meaning "to tie, physically (gird, confine, compact) or mentally (in love, league); bind (up), (make a) conspire(-acy, -ator), join together, knit, stronger, work (treason)." Amaziah's use of this word is highly significant. It transforms Amos's spiritual pronouncements into a political charge of treason or rebellion against the crown. This was a deliberate and serious accusation, designed to invoke the king's authority and justify Amos's immediate removal or punishment. It frames Amos not as a prophet, but as a seditious plotter.
* **words (Hebrew, _dâbâr'_):** From H1697, meaning "a word; by implication, a matter (as spoken of) or thing; adverbially, a cause." In this context, "words" refers specifically to Amos's prophetic messages and pronouncements. These were not merely human utterances but divinely inspired declarations, carrying the weight and authority of God Himself. Amaziah's complaint that the land cannot bear these "words" reveals the profound impact and perceived threat of Amos's prophecies, which exposed the nation's sin and foretold its impending judgment.
* **bear (Hebrew, _kûwl'_):** From H3557, meaning "properly, to keep in; hence, to measure; figuratively, to maintain (in various senses); (be able to, can) abide, bear, comprehend, contain, feed, forbearing, guide, hold(-ing in), nourish(-er), be present, make provision, receive, sustain, provide sustenance (victuals)." When Amaziah states the land "is not able to bear" Amos's words, he implies that the nation cannot contain, endure, or tolerate the weight and implications of his prophecies. It suggests that Amos's message is too disruptive, too convicting, and too overwhelming for the corrupt society to absorb or withstand without radical change.

#### Verse Breakdown
* **"Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying,"**: This opening clause establishes the key players and the formal nature of the accusation. Amaziah, as the chief priest of the royal sanctuary at Bethel, held a position of significant religious and political authority. His act of sending a message directly to King Jeroboam II underscores the gravity of the situation and his intention to involve the highest secular power in silencing Amos. It highlights the intersection of religious and state authority in ancient Israel.
* **"Amos hath conspired against thee in the midst of the house of Israel:"**: This is the core of Amaziah's accusation. By using the term "conspired" (Hebrew: _qashar_), Amaziah deliberately misrepresents Amos's prophetic warnings as an act of political treason or rebellion against the king. The phrase "in the midst of the house of Israel" emphasizes the public and pervasive nature of Amos's preaching, suggesting that his words were widely heard and posed a direct threat to the national stability and the king's authority within his own kingdom.
* **"the land is not able to bear all his words."**: This concluding statement reveals the profound impact of Amos's message. Amaziah claims that the very "land"—representing the nation, its people, and its institutions—cannot endure or contain the weight and implications of Amos's prophecies. This is not merely a complaint about the volume of words, but about their content: the truth about Israel's idolatry, injustice, and impending judgment was so convicting and disruptive that the corrupt society found it unbearable, leading to the desire to expel the messenger rather than heed the message.

#### Literary Devices
Amos 7:10 is rich with **Irony**, as Amaziah, a priest supposedly dedicated to God, actively opposes God's true prophet and misrepresents His divine message. The very institution meant to foster faith becomes an instrument of suppression. There is also significant **Conflict** presented, not just between Amos and Amaziah, but between divine truth and human authority, between authentic prophecy and state-sanctioned religion. Amaziah's statement, "the land is not able to bear all his words," employs **Hyperbole** to emphasize the perceived overwhelming nature and disruptive power of Amos's message. While literally the land could "bear" the words, the spiritual and political implications were too heavy for the corrupt society to accept. This hyperbole underscores the profound discomfort and rejection that God's unvarnished truth often elicits from those entrenched in sin. The verse also serves as **Foreshadowing**, setting the stage for the broader biblical pattern of prophets being rejected, persecuted, and even killed for delivering God's challenging word, a pattern that culminates in the rejection of Jesus Christ.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 7:10 powerfully illustrates the enduring tension between divine truth and human institutions, particularly when those institutions have become corrupt or self-serving. Amaziah's accusation of "conspiracy" against Amos reveals a common strategy throughout biblical history: to reframe spiritual challenges as political threats, thereby justifying the silencing or persecution of God's messengers. This confrontation underscores the cost of faithfulness for those called to speak truth to power, reminding us that God's word, while life-giving, is also inherently disruptive to sin and complacency. The "unbearable" nature of Amos's words for the land of Israel highlights humanity's consistent struggle to accept divine correction and judgment, often preferring comfortable falsehoods over difficult truths. Ultimately, this passage affirms the sovereignty of God's word, which, despite human resistance, will accomplish its purpose and expose the hidden motives of those who oppose it.

* [Jeremiah 20:9](/jeremiah/20-9 "Jeremiah 20:9 - Jeremiah's Inescapable Word")
* [Matthew 23:37](/matthew/23-37 "Matthew 23:37 - Jesus Laments over Jerusalem's Rejection")
* [Acts 5:29](/acts/5-29 "Acts 5:29 - Peter's Declaration to Obey God Rather Than Men")

### REFLECTION AND APPLICATION
Amos 7:10 serves as a profound mirror for believers today, challenging us to examine our own responses when God's truth, whether from Scripture or through prophetic voices, confronts our comfort, challenges our norms, or exposes our complicity in societal injustices. Like Amaziah, we may be tempted to dismiss, misrepresent, or even actively oppose messages that feel "unbearable" because they demand repentance or radical change. This verse calls us to cultivate a spirit of humility and discernment, to recognize that genuine spiritual warnings, even when uncomfortable, are ultimately for our good and God's glory. It also encourages courage and resilience for those called to speak truth, reminding us that opposition is often a sign that God's word is indeed having an impact. In a world where truth is often relativized or weaponized, the example of Amos compels us to stand firm on God's unchanging word, trusting that its power is not dependent on human acceptance but on divine authority.

#### Questions for Reflection
* **In what areas of my life or our society might God's "words" feel "unbearable," and how do I typically respond to that discomfort?**
* **How can I cultivate greater discernment to distinguish between genuine prophetic messages and false accusations, especially when they challenge popular opinion or established norms?**
* **What is the cost of faithfulness in proclaiming biblical truth in my sphere of influence, and am I prepared to pay it?**

### FAQ
**Why did Amaziah accuse Amos of "conspiracy" instead of heresy or false prophecy?**

Answer: Amaziah's choice of "conspiracy" (Hebrew: _qashar_) was a deliberate and politically astute move. Accusing Amos of heresy or false prophecy would primarily fall under religious jurisdiction, potentially leading to religious punishment or expulsion. However, a charge of "conspiracy" or treason was a direct accusation against the king's authority and the stability of the state, carrying the potential for severe, even capital, punishment. By framing Amos's spiritual warnings as a political threat, Amaziah sought to leverage the full power of the monarchy to silence the prophet, ensuring his removal from the Northern Kingdom and protecting the state-sanctioned religious system at Bethel from further divine critique. He aimed to discredit Amos by portraying him as a seditious rebel rather than a divinely appointed messenger.

**What was the significance of Bethel in this context, and why was Amaziah's role there so important?**

Answer: Bethel ("House of God") held immense historical and religious significance, being the site of Jacob's dream ([Genesis 28:10-22](/genesis/28-10-22 "Genesis 28:10-22 - Jacob's Dream at Bethel")). However, after the division of the kingdom, Jeroboam I established Bethel as a royal sanctuary and a center of golden calf worship, intended to prevent the northern tribes from going to Jerusalem to worship ([1 Kings 12:28-30](/1_kings/12-28-30 "1 Kings 12:28-30 - Jeroboam I's Golden Calves at Bethel and Dan")). This made Bethel a symbol of Israel's syncretistic religion and state-sanctioned idolatry. Amaziah, as the chief priest of this royal sanctuary, was a high-ranking official whose position was directly tied to the monarchy and the perpetuation of this corrupt religious system. His opposition to Amos was therefore not merely personal but an official act by a key representative of the state religion, highlighting the deep entanglement of political power and religious apostasy in the Northern Kingdom.

### CHRIST-CENTERED FULFILLMENT
The confrontation in [Amos 7:10](/amos/7-10 "Amos 7:10 - Amaziah's Accusation Against Amos") foreshadows the ultimate rejection of God's perfect Prophet, Jesus Christ. Like Amos, Jesus came speaking the unvarnished truth of God, challenging the religious and political establishments of His day. His words, too, were often deemed "unbearable" by those whose power and comfort were threatened, leading many to turn away from Him ([John 6:60](/john/6-60 "John 6:60 - Many Disciples Turn Away")). The religious leaders of His time, akin to Amaziah, frequently sought to trap Him with accusations of sedition against Caesar ([Luke 23:2](/luke/23-2 "Luke 23:2 - Jesus Accused Before Pilate")) or blasphemy, ultimately conspiring to have Him crucified. Jesus, the true "Lamb of God," came to His own, but His own received Him not ([John 1:11](/john/1-11 "John 1:11 - He Came to His Own")). Yet, in His rejection and suffering, the very words that were "unbearable" to His accusers became the foundation of salvation for all who believe. His sacrifice on the cross, the ultimate act of God's truth confronting human sin, fulfilled the pattern of the rejected prophet, bringing reconciliation and new life where there was once only condemnation. The words of Christ, though still challenging, now offer the path to true freedom and eternal life ([John 8:31-32](/john/8-31-32 "John 8:31-32 - The Truth Will Set You Free")), demonstrating God's unwavering commitment to His message and His Messiah.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Jeremiah 38:4

Therefore the princes said unto the king, We beseech thee, 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.

1 Kings 12:31

And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi.

1 Kings 12:32

And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that [is] in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made.

Jeremiah 26:8

Now it came to pass, when Jeremiah had made an end of speaking all that the LORD had commanded [him] to speak unto all the people, that the priests and the prophets and all the people took him, saying, Thou shalt surely die.

Jeremiah 26:11

Then spake the priests and the prophets unto the princes and to all the people, saying, This man [is] worthy to die; for he hath prophesied against this city, as ye have heard with your ears.

1 Kings 13:33

After this thing Jeroboam returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became [one] of the priests of the high places.

Matthew 21:23

¶ And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority?