Amos 7:13

KJV

But prophesy not again any more at Bethel: for it [is] the king's chapel, and it [is] the king's court.

KJV (with Strong's)

But prophesy {H5012} not again {H3254} any more at Bethel {H1008}: for it is the king's {H4428} chapel {H4720}, and it is the king's {H4467} court {H1004}.

Complete Jewish Bible

but don't prophesy any more at Beit-El; for this is the king's sanctuary, a royal temple."

Berean Standard Bible

But never prophesy at Bethel again, because it is the sanctuary of the king and the temple of the kingdom.”

American Standard Version

but prophesy not again any more at Beth-el; for it is the king’s sanctuary, and it is a royal house.

Commentary

### SUMMARY
Amos 7:13 records the direct command from Amaziah, the chief priest of Bethel, to the prophet Amos, ordering him to cease prophesying in the Northern Kingdom of Israel. This prohibition is rooted in Amaziah's assertion of royal authority over the religious institution, claiming Bethel as the king's exclusive domain—a royal chapel and court—thereby attempting to silence a divinely appointed message that challenged the political and religious status quo of King Jeroboam II's reign.

### CONTEXT
* **Literary Context:** This verse is a pivotal moment within a larger narrative in Amos 7, which details a series of five visions of judgment against Israel (Amos 7:1-9; 8:1-3; 9:1-4). Following the first three visions, the narrative shifts from divine revelation to human confrontation. Amaziah's direct challenge to Amos in [Amos 7:10-13](/amos/7-10-13 "Amos 7:10-13 - Amaziah's Confrontation with Amos") is a response to Amos's pronouncements of judgment, particularly the prophecy that King Jeroboam II would die by the sword and Israel would go into exile ([Amos 7:11](/amos/7-11 "Amos 7:11 - Prophecy Against Jeroboam and Israel")). Amaziah, perhaps fearing reprisal from the king or seeking to maintain his own privileged position, misrepresents Amos's words to the king and then directly orders Amos to return to Judah, framing his command in terms of Bethel's royal ownership. Amos's defiant response, asserting his divine call and delivering a personal judgment against Amaziah, immediately follows in [Amos 7:14-17](/amos/7-14-17 "Amos 7:14-17 - Amos's Divine Commission and Judgment on Amaziah"), underscoring the clash between human and divine authority.
* **Historical & Cultural Context:** The events of Amos 7 occur during the prosperous reign of Jeroboam II (c. 786-746 BCE) in the Northern Kingdom of Israel. This era was marked by significant economic growth and military success, but also by profound social injustice, moral decay, and religious syncretism, which Amos vehemently condemns throughout his prophecy. Bethel was not merely a religious site; it was a strategically important royal sanctuary established by Jeroboam I after the division of the kingdom ([1 Kings 12:26-30](/1_kings/12-26-30 "1 Kings 12:26-30 - Jeroboam's Golden Calves at Bethel and Dan")) as a rival worship center to Jerusalem, featuring golden calves. By Amos's time, Bethel had become a state-controlled cultic center, deeply intertwined with the monarchy's political interests. Amaziah, as the chief priest, was a royal appointee, his authority derived from the king, not from the Levitical priesthood or a divine call. His concern was therefore primarily with maintaining the king's favor and the stability of the state, rather than upholding the purity of Yahweh worship or welcoming prophetic critique.
* **Key Themes:** This verse contributes significantly to several major themes in Amos and the broader prophetic literature. It highlights the **conflict of authority**, where human political and religious power (represented by Amaziah and the king) attempts to suppress and subordinate divine authority (expressed through Amos's prophecy). The designation of Bethel as "the king's chapel" and "the king's court" underscores the theme of **compromised faith** and **state-controlled religion**, where a place originally named "House of God" ([Genesis 28:19](/genesis/28-19 "Genesis 28:19 - Jacob Names Bethel")) has been corrupted into an instrument of political expediency and idolatry. Furthermore, Amaziah's attempt to silence Amos sets the stage for the theme of **prophetic courage and unwavering message**, demonstrating the prophet's steadfastness in delivering God's word despite opposition, a theme also seen in the ministries of [Jeremiah](/jeremiah/26 "Jeremiah 26 - Jeremiah's Prophecy and Arrest") and [Ezekiel](/ezekiel/3 "Ezekiel 3 - Ezekiel's Commission"). Finally, the interaction illuminates the **nature of true prophecy** versus professional or state-sanctioned religious functionaries, emphasizing that genuine prophecy originates from a divine commission, not human appointment or financial incentive, as Amaziah implies in [Amos 7:12](/amos/7-12 "Amos 7:12 - Amaziah's Accusation Against Amos").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **prophesy (Hebrew, _nâbâʼ'_):** (H5012) This primitive root means "to prophesy," specifically to speak or sing by inspiration, whether in prediction or simple discourse. It emphasizes the act of delivering a divinely inspired message. Amaziah's command is a direct prohibition against Amos's core function as a prophet, attempting to shut down the very channel of divine communication.
* **chapel (Hebrew, _miqdâsh'_):** (H4720) Derived from a root meaning "to be holy," this term refers to a consecrated thing or place, especially a palace, sanctuary, or asylum. While it can refer to a sanctuary of Jehovah, as in [Exodus 15:17](/exodus/15-17 "Exodus 15:17 - God's Sanctuary"), its use here in conjunction with "king's" highlights its function as a royal sanctuary, emphasizing its political rather than purely sacred allegiance. It signifies a place dedicated to cultic activity, but one under royal control.
* **court (Hebrew, _bayith'_):** (H1004) Literally meaning "house," this word has a wide range of applications, including family, home, palace, or even temple. In this context, "king's court" (from H1004 `bayith` and H4467 `mamlâkâh` for "kingdom") refers to the "house of the kingdom" or "royal house," signifying Bethel's status as a governmental or administrative center, further solidifying its political rather than purely religious identity.

#### Verse Breakdown
* **"But prophesy not again any more at Bethel:"** This is Amaziah's direct, emphatic command to Amos. The repetition of "not again any more" (from H3254 `yâçaph`, "to add or augment," often adverbial for "to continue to do a thing") underscores the absolute nature of the prohibition. Amaziah wants Amos to cease all prophetic activity in this specific location. The location, Bethel, is crucial, as it was a primary center of the Northern Kingdom's state-sanctioned worship and a symbol of its religious and political independence from Judah.
* **"for it is the king's chapel,"** Amaziah provides his justification for the command. By declaring Bethel the "king's chapel" (Hebrew: _miqdâsh melekh_), he asserts that the religious institution is not independent or under divine authority alone, but is directly owned and controlled by the monarch. This implies that only messages sanctioned by the king are permissible within its precincts, and any dissenting prophecy is an act of insubordination.
* **"and it is the king's court."** This second clause reinforces the first, broadening Bethel's identity beyond just a religious site to a full-fledged governmental or administrative center. The phrase "king's court" (Hebrew: _beit mamlâkâh_, "house of the kingdom") signifies that Bethel is a seat of royal power and administration. Therefore, Amos's prophecies, which challenge the king and his policies, are seen not merely as theological disagreements but as direct threats to the state's political stability and the monarchy's authority.

#### Literary Devices
The verse employs **Metonymy** and **Symbolism** to convey its message. **Metonymy** is evident in the phrases "king's chapel" and "king's court," where the physical structures (chapel, court) stand in for the authority and control of the king himself. These terms are not merely descriptive but are loaded with the implication of royal ownership and prerogative. **Symbolism** is powerfully at play with Bethel itself. Originally named "House of God" by Jacob, it had become a symbol of apostasy and state-controlled religion in the Northern Kingdom. Amaziah's declaration strips Bethel of any pretense of independent divine sanctity, explicitly defining it as a tool of the monarchy. This stark contrast between its original symbolic meaning and its current corrupted state highlights the profound spiritual decline in Israel.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Amos 7:13 serves as a profound theological statement on the inherent tension between divine truth and human institutions, particularly when those institutions become corrupted by power and self-interest. Amaziah's attempt to silence Amos represents a universal struggle: the human tendency to control or co-opt religious expression for political ends, thereby subordinating God's word to human decrees. This confrontation underscores the biblical principle that God's authority transcends all earthly powers, and His word cannot be bound or silenced by human prohibitions. It challenges believers to discern when religious structures or leaders prioritize human agendas over divine truth, and it affirms the necessity of speaking truth to power, even when it is unpopular or dangerous. The integrity of God's message demands that it be proclaimed fearlessly, regardless of the consequences imposed by those who seek to suppress it.

* [Acts 5:29](/acts/5-29 "Acts 5:29 - Peter's Declaration to the Sanhedrin") - "We must obey God rather than human beings!"
* [Jeremiah 20:9](/jeremiah/20-9 "Jeremiah 20:9 - Jeremiah's Inescapable Prophetic Call") - Jeremiah's inability to withhold God's word, which was like a "burning fire shut up in my bones."
* [Matthew 10:28](/matthew/10-28 "Matthew 10:28 - Fear God, Not Man") - "Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell."

### REFLECTION AND APPLICATION
Amos 7:13 offers a potent mirror for contemporary believers, challenging us to examine the allegiances of our own hearts and the institutions we inhabit. In a world where religious expression can be easily co-opted by political ideologies, cultural norms, or even personal comfort, Amos's uncompromising stance reminds us of the paramount importance of divine authority. We are called to cultivate spiritual discernment, recognizing when messages, even those cloaked in religious language, serve human agendas rather than God's truth. This verse encourages us to speak truth with courage, even when it is unpopular, inconvenient, or threatens our own standing within a group or society. It also prompts us to consider whether our "chapels" or "courts"—our churches, homes, workplaces, or even our personal lives—are truly dedicated to God's purposes or if they have become subservient to other masters. Ultimately, it is a call to radical obedience to God's word, trusting that His truth will prevail, regardless of human attempts to silence it.

#### Questions for Reflection
* **In what ways might modern "chapels" or "courts"—whether religious institutions, political systems, or cultural norms—attempt to silence or dilute God's prophetic word today?**
* **How can individual believers cultivate the discernment necessary to distinguish between divine truth and human agendas, especially when they are intertwined?**
* **What personal or social costs might be involved in speaking God's truth in your context, and how does Amos's example encourage you?**
* **How does this verse challenge your understanding of authority, both human and divine, in your own life and in the broader world?**

### FAQ

**What was the significance of Bethel as "the king's chapel" and "the king's court"?**

Answer: Bethel's designation as "the king's chapel" (Hebrew: _miqdâsh melekh_) and "the king's court" (Hebrew: _beit mamlâkâh_) was profoundly significant, highlighting its dual role as both a primary religious center and a key administrative hub for the Northern Kingdom of Israel. King Jeroboam I had established Bethel as a state sanctuary with golden calves ([1 Kings 12:26-30](/1_kings/12-26-30 "1 Kings 12:26-30 - Jeroboam's Idolatry at Bethel")) to prevent his subjects from going to Jerusalem for worship, thereby securing his political control. By Amos's time, under Jeroboam II, Bethel had become deeply integrated into the royal apparatus. "King's chapel" emphasized that the religious practices and the priesthood (like Amaziah) were under direct royal patronage and control, serving the king's interests rather than solely God's. "King's court" further solidified its status as a governmental center, a place where royal decrees were issued and justice administered. Thus, Amaziah's statement was a clear assertion that Amos's prophecy, which threatened the king and kingdom, was an affront to royal authority on royal ground, and therefore, unacceptable. It underscored the corruption of a sacred space into a tool of political power.

### CHRIST-CENTERED FULFILLMENT
The confrontation between Amos and Amaziah in Amos 7:13, a clash between divine truth and human authority, finds its ultimate fulfillment and resolution in the person and ministry of Jesus Christ. Like Amos, Jesus was a prophet who spoke God's truth without compromise, often challenging the established religious and political powers of His day. He confronted the hypocrisy of the Pharisees and Sadducees, who, much like Amaziah, prioritized human traditions and institutional control over the true worship and righteousness demanded by God ([Matthew 23:1-36](/matthew/23 "Matthew 23 - Jesus Denounces the Scribes and Pharisees")). Jesus declared that His kingdom was not of this world ([John 18:36](/john/18-36 "John 18:36 - Jesus' Kingdom Not of This World")), thereby demonstrating that divine authority transcends all earthly "king's chapels" or "king's courts." He ultimately became the perfect sacrifice, the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), fulfilling the prophetic warnings of judgment and offering a path to true reconciliation with God. Unlike Amos, who was commanded to leave, Jesus, the [Word made flesh](/john/1-14 "John 1:14 - The Word Became Flesh"), could not be silenced or expelled; His message, sealed by His resurrection, established an eternal kingdom where God's authority reigns supreme, and His truth cannot be bound by any human decree or institution ([Colossians 1:13-14](/colossians/1-13-14 "Colossians 1:13-14 - Delivered from Darkness into God's Kingdom")).

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

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.

Amos 2:12

But ye gave the Nazarites wine to drink; and commanded the prophets, saying, Prophesy not.

1 Kings 12:29

And he set the one in Bethel, and the other put he in Dan.

1 Kings 13:1

¶ And, behold, there came a man of God out of Judah by the word of the LORD unto Bethel: and Jeroboam stood by the altar to burn incense.

Acts 5:28

Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us.

Acts 5:40

And to him they agreed: and when they had called the apostles, and beaten [them], they commanded that they should not speak in the name of Jesus, and let them go.

Acts 4:17

But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name.